法界次第初門 1.300

1.300

次十六特勝而辨通明禪，此禪竪深橫細，定觀精巧，過於特勝，故次後辨之。而不次九想背捨後辨者，此禪雖是實觀深細，而未具無漏得解廣大對治之用，於破煩惱義劣，故不次背捨等安之。亦以非其氣類，今次十六之後，正應從容得所也。言通明者，辨此禪相具出《大集經》中，但經不別出名目，而北國諸禪師坐證此法者，欲以教人，必須標名傳世。若用根本禪說，雖定名一往相似，而行相逈異，還用此名說者，行人便作常解，則大乖其妙。若安十六特勝觀法，雖小相似，而名目都不相關。若對背捨、勝處等，名之與觀條然併異，既進退並不同餘禪，豈可用餘禪名說？故別為立自名，名曰通明。所言通明者，修此禪時，必須三事通觀，故云通明。亦以能發六通三明，故云通明。但此禪境界繁多，非可傳述。今止列《大集經》中所出科目，示知有此一法門，異常所傳禪也。

Distinguishing transparent dhyāna after the sixteen superior stages: this dhyāna is vertically deep and horizontally subtle, its concentration and contemplation exquisite and refined, surpassing the superior stages; hence it is distinguished next. The reason it is not distinguished after the nine notions and eight liberations is that although this dhyāna is deep and subtle in real contemplation, it does not yet possess the vast antidotal function of untainted liberating understanding, and is inferior in the sense of breaking afflictions; therefore it is not placed after the liberations and so forth. Also because it is not of their category, now following after the sixteen, it is leisurely and properly placed. As for 'transparent' (tongming): the distinction of the aspects of this dhyāna is fully set forth in the Mahāsaṃnipāta-sūtra, but the sūtra does not give a distinct name. Various dhyāna masters of the northern region who meditated and realized this dharma wished to teach others and had to designate a name to transmit to the world. If explained using the fundamental dhyānas, although the names of concentration are superficially similar, the operational aspects are vastly different; if still explained using those names, practitioners would make ordinary interpretations and greatly stray from its wonder. If aligned with the contemplative methods of the sixteen superior stages, though slightly similar, the titles are entirely unrelated. If compared to the liberations, bases of mastery, and so on, both the names and the contemplations are completely different. Since in advance and retreat it is not identical to other dhyānas, how could one explain it with the names of other dhyānas? Therefore, a proper name was separately established for it, calling it 'transparent'. As for the term 'transparent': when cultivating this dhyāna, one must transparently contemplate three matters, hence it is called 'transparent'. Also because it can give rise to the six superknowledges and three clarities, it is called 'transparent'. However, the realms of this dhyāna are manifold and cannot be transmitted and related [here]. Now we only list the headings appearing in the Mahāsaṃnipāta-sūtra to show that this Dharma gate exists, differing from the dhyānas usually transmitted.