法界次第初門 3.16

3.16

五、禪波羅蜜。禪，秦言思惟修。一切攝心繫念學諸三昧，皆名思惟修也。禪有二種：一者世間禪、二者出世間禪。世間禪者，謂根本四禪、四無量心、四無色定，即是凡夫所行禪。出世間禪復有二種：一出世間禪、二出世間上上禪。出世間禪者，謂六妙門、十六特勝、通明、九想、八念、十想、八背捨、八勝處、十一切處練禪、十四變化願智頂禪、無諍三昧、三三昧、師子奮迅超越三昧，乃至三明、六通，如是等禪皆是出世間禪，亦名二乘共禪。二、出世間上上禪者，謂自性等九種大禪，首楞嚴等百八三昧，諸佛不動等百二十三昧，皆出世間上上禪。亦名不共禪，不與凡夫二乘共也。若菩薩以質直清淨心修如是等禪，名之為禪。波羅蜜者，翻名如前。若菩薩能於諸禪中具修五種心者，是時禪定名波羅蜜。何等為五？一者知禪實相，不亂不味，而能遍修諸禪。餘四心類如檀中分別。菩薩若能如是於所得禪中具修此五心者，隨所入禪，因中說果皆具三義，是以菩薩所修禪定，皆名行禪波羅蜜。若至無上菩提佛果，方是禪波羅蜜具足成就也。

Fifth, dhyāna-pāramitā. Dhyāna is in Qin language "cultivation through reflection" (cintā-bhāvanā). All gathering of the mind, binding of mindfulness, and learning of the various samādhis are called cultivation through reflection. There are two kinds of dhyāna: first, worldly dhyāna; second, supramundane dhyāna. Worldly dhyāna refers to the fundamental four dhyānas, the four immeasurables, and the four formless attainments; these are the dhyānas practiced by ordinary people. Supramundane dhyāna also has two kinds: first, supramundane dhyāna; second, supreme supramundane dhyāna. Supramundane dhyāna refers to the six marvelous gates, the sixteen superior stages, transparent contemplation, the nine notions, the eight recollections, the ten notions, the eight liberations, the eight bases of mastery, the dhyāna of refining through the ten kṛtsnāyatanas, the summit dhyāna of the knowledge of vows through the fourteen transformations, the non-contention samādhi, the three samādhis, the lion's play and step-over samādhis, up to the three clarities and the six superknowledges; such dhyānas are all supramundane dhyāna, and are also called dhyāna shared with the two vehicles. Second, supreme supramundane dhyāna refers to the nine great dhyānas such as self-nature, the one hundred and eight samādhis such as Śūraṅgama, and the one hundred and twenty samādhis such as the Buddhas' unmoving [samādhi]; all are supreme supramundane dhyāna. It is also called unshared dhyāna, not shared with ordinary people or the two vehicles. When a bodhisattva cultivates such dhyānas with an upright, straightforward, and pure mind, it is called dhyāna. As for pāramitā, the translated name is as before. If a bodhisattva can fully cultivate five kinds of mental states within the various dhyānas, at that time meditative absorption is called pāramitā. What are the five? First, knowing the true characteristic of dhyāna, being neither scattered nor tasting [attachment], yet able universally to cultivate all dhyānas. The remaining four mental states are categorized as distinguished within dāna. If a bodhisattva can thus fully cultivate these five mental states within the attained dhyānas, then in whatever dhyāna they enter, speaking of the fruit within the cause, they all possess the three meanings. Therefore, the meditative absorptions cultivated by a bodhisattva are all called practicing dhyāna-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is dhyāna-pāramitā fully consummated.