翻譯名義集 4.60

4.60

【禪那】此云靜慮。《智論》云：「秦言思惟修，言禪波羅蜜一切皆攝。」《法界次第》云：「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。出世間上上禪者，謂自性等九種大禪。」《淨名疏》云：「佛心智鑒圓明，豈煩思惟？究竟無學，豈得言修？又翻棄惡，如來純淨之智，何惡可棄？故思惟等義，皆是因也。」《楞伽經》明四種禪：「愚夫所行禪，謂聲聞緣覺外道修行者，觀人無我性、自相、共相、骨鎖、無常、苦、不淨相，計著為首，如是相不異觀，前後轉進，想不除滅，是名愚夫禪。觀察義禪，謂人無我、自相、共相、外道、自他，俱無性已，觀法無我，彼地相義，漸漸增進，是名觀察義禪。攀緣如禪，謂妄想二無我，妄想如實處，不生妄想，是名攀緣如禪（《入楞伽》名觀真如禪）。如來禪，謂入如來地，行自覺聖智，三種樂住，成辦眾生不思議事，是名如來禪。頌曰：凡夫所行禪，觀察相義禪，攀緣如實禪，如來清淨禪。」

[Dhyāna] Here translated as "quiet contemplation" (jinglü). The Dazhidulun says: "In the language of Qin, it is called cultivation through reflection (siwei xiu), meaning that dhyāna-pāramitā encompasses all of it." The Fajie cidi states: "There are two kinds of dhyāna: first, worldly dhyāna; second, world-transcending dhyāna. Worldly dhyāna refers to the fundamental four dhyānas, the four immeasurables, and the four formless absorptions, which are the dhyānas practiced by ordinary people. World-transcending dhyāna has two further kinds: first, world-transcending dhyāna; second, the supreme world-transcending dhyāna. World-transcending dhyāna refers to the six subtle gates, the sixteen superior contemplations, the clear penetration, the nine cemetery contemplations, the eight mindfulnesses, the ten contemplations, the eight liberations (aṣṭa vimokṣāḥ), the eight spheres of mastery (aṣṭa abhibhv-āyatanāni), the ten totalities (daśa kṛtsnāyatanāni), the refined dhyānas, the fourteen transformations, the apex dhyāna of aspiration-knowledge, the samādhi of non-contention, the three samādhis, the lion's sprint samādhi, and the leap samādhi, up to the three knowledges and the six supernatural powers; dhyānas such as these are all world-transcending dhyāna. The supreme world-transcending dhyāna refers to the nine kinds of great dhyāna, beginning with intrinsic dhyāna." The Commentary on the Vimalakīrtinirdeśa says: "The mirror of wisdom of the Buddha's mind is fully bright; why would it trouble itself with reflective thinking? As an ultimate non-learner (aśaikṣa), how could it be said to cultivate? Furthermore, it is translated as 'abandoning evil'; in the Tathāgata's purely immaculate wisdom, what evil remains to be abandoned? Thus meanings such as 'reflection' are all on the level of the cause." The Laṅkāvatāra Sūtra explains four kinds of dhyāna: "The dhyāna practiced by the ignorant refers to the practice of śrāvakas, pratyekabuddhas, and non-Buddhists who contemplate the non-self of persons, individual marks, common marks, the skeleton, impermanence, suffering, and impurity, taking attachment as foremost; observing such marks without variation, progressing forward and backward, their conceptions are not extinguished—this is called the dhyāna of the ignorant. The dhyāna of examining meaning refers to having realized that the non-self of persons, individual marks, common marks, non-Buddhists, and self and other are all devoid of intrinsic nature, one then contemplates the non-self of dharmas; the characteristics and meaning of those stages gradually advance—this is called the dhyāna of examining meaning. The dhyāna that grasps Suchness refers to the false imagination of the two kinds of non-self; when false imagination abides in Suchness, false imagination does not arise—this is called the dhyāna that grasps Suchness (in the Rulengqie it is called the dhyāna of observing True Suchness). The Tathāgata dhyāna refers to entering the Tathāgata ground, engaging in the noble knowledge of self-realization, abiding in the three kinds of bliss, and accomplishing the inconceivable deeds of sentient beings—this is called the Tathāgata dhyāna. The verse says: 'The dhyāna practiced by ordinary people, / The dhyāna of examining marks and meaning, / The dhyāna that grasps Suchness, / And the pure dhyāna of the Tathāgatas.'"