本業瓔珞經疏 1.23.2

1.23.2

麁心為觀。 細心為觀。 觀轉淳熟。 適悅義障名喜。 喜轉調亭。 以之為樂。 正得定體名一心。 二禪離亂淳熟。 無諸覺觀。 以為內靜。 三禪既離喜心。 任放心行名捨。 既無緣受。 即能賞境不移。 以為憶念。 當地滿足。 以之為樂。 受緣未盡。 由有智照。 以之為惠。 四禪位登無相。 絕於四受。 無其苦樂。 名不苦不樂也。 問曰。 何故名禪。 云何名定也。 答曰。 此經云。 禪名支林。 定名檢攝。 逕劫不散故。 名為定禪。 是功能受稱論定當體為目。 問曰。 四禪深淺之拔敬復云何。 答曰。 四分律云。 初禪定始緣相應。 如似水[麩-夫+少]相和不相合入。 二禪如山頂泉。 非不沾洽。 生處微淺。 無有大用。 三禪如池中花。 內外盈滿。 不可窮盡。 四禪如密室中燈無內外觸動。 其明直上調直無回也。 問曰。 色相云何。 答曰。 初禪黃。 二禪清白。 若具作法用。 如修行道地經說也。 是故總舉四禪四空及四無量。 定為十二門也。 初覺觀喜樂一心者。 上總舉十二門。 今別列初禪中五支。 始與靜緣相應名覺。 於靜緣中思惟修名觀。 觀轉調亭適悅義障名喜。 喜轉淳熟名樂。 樂心維靜為一心。 此四為因得初禪果。 故言第六默然心為定體也。 二禪喜樂倚一心者。 止亂得靜故喜。 喜轉悅名樂。 樂生功德名倚。 倚心寂滅為一心。 正得定體為一心。 三禪樂護念智一心者。 適悅為樂。 調適心數為護。 從境為念。 照理入空為智。 維靜為一心。 五心為因。 第六默然心為定體。 四禪不苦不樂護念一心者。 不為下欲界苦三禪樂所緣所惱名不苦不樂也。 調御諸心為護也。 賞境為念。 靜緣一境為一心。 第五為果也。 禪名林可解。 四空定同五支者。 四處皆以想為方便道也。 護為調。 仰止為住。 境觀為照緣也。 以五為因。 第六心為果也。 從定果起四無量心。 名無量定也。 聖人現同凡夫者。 凡夫於中修定。 受生八萬劫果。 執為究竟。 聖人為凡夫故。 彼處受生。 以自在力故。 復過是法。 入無量定也。 百千佛土教化眾生也。 第四炎地菩薩所行法者。 謂。 三十七品遍學之行。 前二十二品觀假名空心滅示相我人。 從四念至五力也。 八正滅實法我人也。 七覺二諦觀也。 現億法身化眾生也。 第五難勝地菩薩所行法者。 謂。 十六諦。 諦有十六。 不出四諦。 第一有諦差別諦相諦示成諦說諦五。 是有諦中差別。 二種四諦。 上者無作四諦也。 下四有作諦也。 空諦第一義諦以空為諦也。 如來智諦以惠為體。 五明論者。 如上說也。 第六現前地菩薩所行法者。 謂。 十二因緣也。 順忍現前十種觀十二因緣。 初以計我起業行故有十二。 二三界受生。 以心為本。 故有十二。 三以無明迷第一。 故有十二。 四無明有二義。 一迷理。 二與行作緣。 行有二義。 一造善惡。 二與識為緣。 加是相由。 故有十二。 五無明能成行。 行能成識相助成。 故有十二。 六無明受取煩惱道。 行有業道。 現在五果未來生死為苦道。 故有十二。 七三世。 過去無明行。 現在識名色六入觸受。 未來愛取有生死。 故有十二。 八三苦。 無明行識名色六入為行苦。 受為苦苦。 受取至老死為壞苦。 故有十二。 九有是事故有是事。 無是事故以性空為本。 故有十二。 十有無明故。 縛生十二。 逆順觀者。 無明滅行滅。 乃至老死。 為逆觀也。 七地菩薩所行法者。 謂。 以三空智者是七地能觀心。 三空者。 因盡為無作。 果盡為無相。 因果二空復空為空空也。 色心果報滅無唯餘者。 此地三忍中上忍。 永除三界色心故。 言滅無唯餘也。 從一切行至滿足者。 釋上三空心行滿也。

A coarse mind is investigative contemplation (vitarka); a subtle mind is analytical contemplation (vicāra). When contemplation becomes ever more ripe and harmonious, pleasurable satisfaction arising from the obstruction of meaning is called joy (prīti). When joy becomes further attuned and stabilized, this constitutes bliss (sukha). Directly attaining the substance of absorption is called one-pointedness of mind (ekāgratā). In the second dhyāna, one is separated from distraction and mature, free of all investigative and analytical contemplation, which constitutes inner tranquility. In the third dhyāna, since one is free from the mind of joy, letting go of and resting the mental activities is called equanimity (upekṣā). Since there is no conditioning perception, one is able to relish the object without wavering, which constitutes mindfulness (smṛti). Being completely fulfilled in that very stage constitutes bliss (sukha). Since the conditioned grasping is not yet exhausted, there is still the illumination of wisdom, which constitutes wisdom (prajñā). In the fourth dhyāna, the stage attains signlessness; cut off from the four sensations, it is devoid of both pain and pleasure, which is called neither-painful-nor-pleasant. Question: Why is it called dhyāna? What is meant by samādhi? Answer: This sūtra says: 'Dhyāna is called a grove of limbs; samādhi is called restrained containment.' Because it does not scatter across kalpas, it is called meditative absorption (dhyāna-samādhi). Dhyāna receives its name from its functions; when discussing samādhi, it is named after its actual substance. Question: What about the differences in depth of the four dhyānas? Answer: The Dharmaguptaka-vinaya states: The initial conditioning of the first dhyāna corresponds to water and roasted flour mixed together yet not truly merging into one another. The second dhyāna is like a spring atop a mountain; not that it does not moisten, but the place of its origin is shallow and small, lacking great utility. The third dhyāna is like a flower in a pond, brimful inside and out, inexhaustible. The fourth dhyāna is like a lamp in a closed room, untouched by interior or exterior movement, its light rising straight up, attuned and straight without wavering. Question: What are their physical colors and signs? Answer: The first dhyāna is yellow; the second dhyāna is pure white. If fully executing the ritual practice, it is as explained in the Yogācārabhūmi-sūtra. Therefore, collectively taking the four dhyānas, the four formless attainments, and the four immeasurables, they are determined as the twelve gateways. Regarding 'the initial investigative contemplation, analytical contemplation, joy, bliss, and one-pointedness of mind': above, the twelve gateways were collectively mentioned; here, the five limbs of the first dhyāna are individually listed. Initially harmonizing with the serene condition is called investigation (vitarka). Reflecting and cultivating within the serene condition is called analysis (vicāra). When contemplation becomes ever more attuned, pleasurable satisfaction arising from the obstruction of meaning is called joy (prīti). When joy becomes ever more mature, it is called bliss (sukha). The blissful mind maintaining tranquility constitutes one-pointedness of mind. These four serve as causes to attain the fruit of the first dhyāna; therefore, it is said that the sixth, the silent mind, is the substance of absorption. In the second dhyāna, there are joy, bliss, reliance, and one-pointedness of mind: halting distraction and obtaining tranquility, there is joy. When joy turns into gladness, it is called bliss. When bliss gives rise to merits, it is called reliance. The silent cessation of the mind of reliance constitutes one-pointedness of mind; directly attaining the substance of absorption constitutes one-pointedness of mind. In the third dhyāna, there are bliss, protection, mindfulness, wisdom, and one-pointedness of mind: pleasurable satisfaction is bliss; attuning the mental factors is protection; following the object is mindfulness; illuminating principle and entering emptiness is wisdom; maintaining tranquility constitutes one-pointedness of mind. The five minds serve as causes, and the sixth, the silent mind, is the substance of absorption. In the fourth dhyāna, there are neither-painful-nor-pleasant, protection, mindfulness, and one-pointedness of mind: not being conditioned or troubled by the suffering of the lower desire realm or the bliss of the third dhyāna is called neither-painful-nor-pleasant. Regulating all minds is protection. Relishing the object is mindfulness. Serene conditioning upon a single object constitutes one-pointedness of mind. The fifth constitutes the fruit. Dhyāna being called a 'grove' is understandable. As for the four formless samādhis sharing the five limbs: in all four stages, perception serves as the path of expedients. Protection is attuning. Venerating and halting is abiding. Contemplation of the object is illuminating the condition. Taking the five as causes, the sixth mind constitutes the fruit. Arising from the fruit of samādhi are the four immeasurable minds, called immeasurable samādhi. Regarding 'the noble ones manifest as identical to ordinary persons': ordinary persons cultivate samādhi therein, receive the fruit of eighty thousand kalpas of life, and cling to it as ultimate. For the sake of ordinary persons, the noble ones take birth in that place, and through the power of mastery, they further surpass these dharmas, enter immeasurable samādhi, and teach and transform sentient beings in hundreds of thousands of buddha lands. As for the dharmas practiced by bodhisattvas of the fourth ground, the Flaming Ground: this refers to the practice of exhaustively learning the thirty-seven factors [of awakening]. The first twenty-two factors contemplate the emptiness of conventional designations, extinguishing the mind that manifests the characteristics of self and person, from the four applications of mindfulness to the five powers. The eightfold noble path extinguishes the self and person of real dharmas. The seven factors of awakening are the contemplation of the two truths. They manifest one hundred million dharmakāyas to transform sentient beings. As for the dharmas practiced by bodhisattvas of the fifth ground, the Difficult to Conquer Ground: this refers to the sixteen truths. Though there are sixteen truths, they do not exceed the four truths. The five truths—the truth of existence, the truth of distinction, the truth of marks, the truth of manifesting achievement, and the truth of expounding—are distinctions within the truth of existence. There are two kinds of four truths: the higher is the unconditioned four truths; the lower four are the conditioned truths. The truth of emptiness and the supreme truth take emptiness as the truth. The Tathāgata's truth of wisdom takes wisdom as its substance. As for the treatises on the five sciences, they are as expounded above. As for the dharmas practiced by bodhisattvas of the sixth ground, the Manifest Ground: this refers to the twelve links of dependent origination. With compliant forbearance manifested, there are ten kinds of contemplation of the twelve links of dependent origination: First, because of grasping at a self and giving rise to karmic actions, there are the twelve. Second, regarding taking birth in the three realms, taking the mind as the root, there are the twelve. Third, because avidyā deludes regarding the supreme [truth], there are the twelve. Fourth, avidyā has two meanings: first, deluding regarding principle; second, acting as a condition for karmic formations (saṃskāra). Karmic formations have two meanings: first, creating good and evil; second, acting as a condition for consciousness (vijñāna). Through mutual dependence such as this, there are the twelve. Fifth, avidyā can produce karmic formations, and karmic formations can produce consciousness; through mutual assistance and completion, there are the twelve. Sixth, avidyā, craving, and grasping are the path of defilements; karmic formations and existence are the path of karma; the five present fruits and future birth-and-death are the path of suffering; hence there are the twelve. Seventh, the three periods of time: in the past are avidyā and karmic formations; in the present are consciousness, name-and-form, the six sense bases, contact, and sensation; in the future are craving, grasping, existence, and birth-and-death; hence there are the twelve. Eighth, the three kinds of suffering: avidyā, karmic formations, consciousness, name-and-form, and the six sense bases are the suffering of conditioning; sensation is the suffering of suffering; from sensation and grasping up to old age and death is the suffering of change; hence there are the twelve. Ninth, because this exists, that exists; because this does not exist, that does not exist; taking emptiness of nature as the root, there are the twelve. Tenth, because avidyā exists, bondage produces the twelve. As for contemplation in reverse and forward order: the cessation of avidyā entails the cessation of karmic formations, up to old age and death, which is contemplation in reverse order. As for the dharmas practiced by bodhisattvas of the seventh ground: this refers to 'taking the wisdom of the three emptinesses,' which is the contemplative mind of the seventh ground. As for the three emptinesses: when causes are exhausted, it is unconditioned; when fruits are exhausted, it is signless; the twofold emptiness of causes and fruits being emptied once again is the emptiness of emptiness. Regarding 'the fruit and retribution of form and mind being extinguished with nothing remaining': on this ground, among the three forbearances, it is the superior forbearance; because it permanently eliminates the form and mind of the three realms, it is said that 'they are extinguished with nothing remaining.' From 'all practices' to 'fulfillment': this explains that the cultivation of the above three emptiness minds is fulfilled.