辨禪波羅蜜詮次第四
Chapter 4: Distinguishing the Perfection of Meditation
行者既知禪門之相，菩薩從初發心乃至佛果，修習禪定，從淺至深，次第階級，是義應知。今略取經論教意，撰於次第，故《大品經》云：「菩薩摩訶薩次第行，次第學，次第道。」辨禪定次第，即為二意：一者、正明諸禪次第；二者、簡非次第。
Having already understood the characteristics of the gateway to meditation, practitioners should know that, from the initial arising of bodhicitta all the way to Buddhahood, the practice of meditative concentration progresses from shallow to deep, with distinct stages.
Now, to clarify the sequence, I draw on the teachings of scriptures and treatises. Thus, the *Great Perfection of Wisdom Sutra* says: "A bodhisattva-mahasattva practices progressively, learns progressively, and follows the path progressively."
Explaining the sequence of meditation states involves two points: first, clarifying the stages of the various meditations; second, distinguishing what is not a proper sequence.
一、正釋諸禪次第義者，行人從初持戒清淨，厭患欲界，繫念修習阿那波那，入欲界定，依欲界定，得未到地，如是依未到地，次第獲得初禪乃至四禪，是名內色界定。次為大功德緣外眾生，受樂歡喜，次第獲得四無量心，是名外色界定。此八種禪定雖緣內外境，入定有殊，而皆屬色界攝。行者於第四禪中厭患色如牢獄，滅前內、外二種色，一心緣空，得度色難，獲得四空處定，是名無色界定。此十二門禪皆是有漏法。
First, to explain the sequential stages of the different kinds of meditation: a practitioner begins by upholding moral precepts purely, develops a sense of weariness toward the desires of the sense realm, and focuses the mind on the practice of mindfulness of breathing (anapana). This leads to the attainment of the sensual-desire realm’s meditative absorption, then from there to the “neighborhood of the first meditation.” Then, based on this, the practitioner gradually attains the first meditation (jhana) and so on up to the fourth meditation. This is called the “inner form-meditation.”
Next, motivated by great merit, the practitioner shifts focus to external beings, cultivating experiences of joy and happiness, and gradually attains the four immeasurable states (brahmaviharas). This is called the “outer form-meditation.”
Although these eight types of meditative absorption—those based on the inner and outer fields of experience—differ in their objects, they all belong to the form realm.
Then, within the fourth meditation, the practitioner becomes disenchanted with form, seeing it as a prison. They eliminate both the inner and outer forms of the previous meditations, focus the mind entirely on infinite space, overcome the hindrance of form, and attain the four formless sphere attainments. This is called the “formless meditation.”
All twelve of these meditative absorptions are conditioned (samsaric) states.
次此應明亦有漏亦無漏禪。行者既得根本禪已，為欲除此禪中見著，次還從欲界修六妙門。所以者何？此六門中，數、隨、止是入定方便，觀、還、淨是慧方便，定愛慧策。愛故說有漏，策故說無漏。此六法多是欲界、未到地、四禪中具足，亦有至上無色地者。次此應明十六特勝，橫則對四念處，竪則從欲界乃至非想，但地地中立觀破析故，能生無漏。次應說通明觀，前十六特勝總觀故麁，今通明別觀故細。此禪亦從欲界至非想，乃至入滅定。此三種禪亦名淨禪，五種禪中猶是根本攝。今明無漏禪次第之相，即有二意不同：一者、行行次第；二者、慧行次第。
Now we should explain dhyāna (meditative absorption) that is both with-outflows and without-outflows. After practitioners attain the fundamental dhyānas, in order to eliminate attachment and conceptual grasping within these dhyānas, they then cultivate the Six Marvelous Methods (liù miào mén) starting again from the desire realm. Why is that? Among these six methods: - Counting, Following, and Stopping are the skillful means for entering concentration; - Examining, Returning, and Purity are the skillful means for wisdom. Concentration generates attachment, while wisdom serves as a countermeasure. Because of attachment, it is said to be with-outflows; because of the countermeasure, it is said to be without-outflows. These six methods are mostly fully present in the desire realm, the Access Concentration (未到地定), and the four dhyānas, with some extending up to the formless realms.
Next, we should explain the Sixteen Special Excellent Points (shíliù tè shèng). Horizontally, they correspond to the Four Foundations of Mindfulness; vertically, they range from the desire realm up to the realm of Neither Perception nor Non-Perception. Because in each stage one establishes insight and breaks through attachments, they can give rise to the without-outflows state.
Next, we should explain the Comprehensive and Luminous Contemplation (tōng míng guān). The previous Sixteen Special Excellent Points, being a general contemplation, are relatively coarse. Now this Comprehensive and Luminous Contemplation, because it is a specific and detailed contemplation, is more subtle. This dhyāna also ranges from the desire realm up to the realm of Neither Perception nor Non-Perception, and even includes entering the Cessation of Perception and Feeling.
These three types of dhyāna are also called Pure Dhyāna; among the five categories of dhyāna, they are still included within the fundamental meditations. Now, when explaining the sequential order of without-outflows dhyāna, there are two different approaches: first, the sequential order of practices and actions; second, the sequential order of wisdom practices.
行行次第，所謂觀、鍊、熏、修。初明觀禪次第，有六種禪：初修九想，無漏之前，用此對治，破欲界煩惱故。次八念，為除修九想時怖畏心生故。次十想，壞法人於欲界修此十想，斷三界煩惱故。次八背捨，不壞法人修此觀禪，對治三界根本定中見著故。次明八勝處，為於諸禪定觀緣中得自在故。次明十一切處，為欲廣禪定中色心令普遍故。乃至修六神通，由是觀禪攝。
Line by line, the sequence is what is known as: Contemplation, Purification, Nourishing, and Cultivation.
First, let me explain the progressive stages of Contemplative Meditation. There are six types of meditation:
The first is the Nine Contemplations (or Nine Reflections on Impurity). Before attaining enlightenment, one uses these as an antidote, because they help overcome attachment to worldly pleasures.
The second is the Eight Recollections (or Eight Remembrances). These are practiced to eliminate the fear that arises when cultivating the Nine Contemplations.
The third is the Ten Perceptions (or Ten Contemplations). For those who have already weakened attachments, practicing these Ten Perceptions in the worldly realm helps sever afflictions across all three realms of existence.
The fourth is the Eight Liberations (or Eight Stages of Release). For those whose attachments are not yet weakened, this contemplative meditation serves as an antidote against clinging to insights formed during fundamental meditative states across the three realms.
The fifth is the Eight Mastery Sphere (or Eight Stages of Mastery). This allows one to gain freedom and control while observing various objects of focus within all meditative states.
The sixth is the Ten Universal Spheres (or Ten All-Pervading Perceptions). The purpose is to expand one's awareness of both form and mind within meditation, making it all-encompassing.
Even the cultivation of the Six Supernatural Powers stems from this type of Contemplative Meditation.
次明鍊禪者，即九次第定為總，前定觀二種禪，令心調柔，入諸禪時，心心次第無間故，及有覺有觀等三三昧皆是鍊禪攝。
Next, we explain the refinement of meditation practice. The nine successive concentrations serve as the overall framework. The two types of meditative absorption mentioned earlier—calm abiding and insight—help soften the mind. When entering these states of absorption, the mind moves through each stage in sequence without interruption. Likewise, the three concentrations involving applied thought, sustained thought, and so forth all fall under this refinement of meditation.
次明熏禪。熏禪者，即是師子奮迅三昧，順逆次第入出熏諸禪，令定觀分明純熟，增益功德故。
次明修禪。修禪者，即是超越三昧，於諸禪中超越入出，為得無礙自在解脫故。是以《大品經》云：「菩薩摩訶薩住般若波羅蜜，取禪波羅蜜。除諸佛三昧，入餘一切三昧，若聲聞三昧，若辟支佛三昧，若菩薩三昧，皆行皆入。」餘一切三昧者，根本定是。若聲聞三昧者，三十七品、空、無相等三三昧，四諦十六行是。若辟支佛三昧者，十二因緣三昧是。菩薩三昧者，自性禪等，皆名三昧是。菩薩住諸三昧，逆順出入八背捨，依八背捨逆順出入九次第定，依九次第定逆順出入師子奮迅三昧，依師子奮迅三昧逆順出入超越三昧。是菩薩依諸三昧，得諸法相等，齊此始是二乘行，行共禪滿。何以故？大阿羅漢亦得超越三昧故。
Next, we explain the practice of meditation. Practicing meditation means transcending all levels of meditative absorption, moving freely in and out of each state, in order to attain unhindered, liberated mastery. Thus, the Great Perfection of Wisdom Sutra says: "A great bodhisattva, abiding in the perfection of wisdom, takes up the perfection of meditation. Apart from the samādhi of the Buddhas, they enter all other samādhis—whether the samādhis of hearers, the samādhis of solitary realizers, or the samādhis of bodhisattvas—and they practice and enter them all." Here, "all other samādhis" refers to the fundamental meditative concentrations. The "samādhis of hearers" refers to the thirty-seven aids to enlightenment, the three concentrations of emptiness, signlessness, and wishlessness, and the sixteen insights into the four noble truths. The "samādhis of solitary realizers" refers to the concentration on the twelve links of dependent origination. The "samādhis of bodhisattvas" refers to concentrations such as the meditation on inherent nature—all of these are called samādhis.
Abiding in these samādhis, the bodhisattva moves forward and backward through the eight liberations, and based on the eight liberations, moves forward and backward through the nine sequential concentrations. Based on the nine sequential concentrations, they move forward and backward through the lion's roar samādhi. Based on the lion's roar samādhi, they move forward and backward through the transcendent samādhi. Through these samādhis, the bodhisattva attains equality with all phenomena. Only at this point does the practice of the two vehicles begin, and the meditation shared with them is complete. Why? Because even great arhats attain the transcendent samādhi.
二、明無漏慧行次第之相。因聞四諦，即修三十七品，次入三解脫門，次用十六行觀分別四諦，次具十智、三無漏根，成就九修，獲九斷。如此略辨聲聞所行無漏慧行，次應說十二因緣觀門，即是辟支迦羅之所行無漏慧行。
Second, clarifying the sequential characteristics of the practice of undefiled wisdom. Upon hearing the Four Noble Truths, one immediately cultivates the Thirty-Seven Aids to Enlightenment, then enters the Three Gateways of Liberation, then uses the Sixteen Insight Contemplations to distinguish the Four Noble Truths, then develops the Ten Wisdoms and the Three Uncontaminated Roots, perfecting the Nine Forms of Cultivation and attaining the Nine Severances. Thus, in brief, we have explained the practice of undefiled wisdom carried out by hearers (Shravakas). Next, we should discuss the contemplative gate of the Twelve Links of Dependent Origination, which constitutes the practice of undefiled wisdom carried out by Solitary Realizers (Pratyekabuddhas).
若菩薩次第成就，二乘學、無學所得智斷，是名從假入空，通觀具足也，故《大品經》云：「菩薩摩訶薩行般若波羅蜜，以方便力故，從乾慧地、入性地、八人地、見地、離欲地、阿羅漢、辟支佛地，皆行皆入而不取證。」
次明菩薩不共禪次第者：一、自性禪；二、一切義禪；三、難禪；四、一切門禪；五、善人禪；六、一切行禪；七、除惱禪；八、此世他世樂禪；九、清淨淨禪。菩薩依是禪故，得大菩提果，具足十力、四無所畏、十八不共等一切佛法。此則略明菩薩從初發心修禪，次第行，次第學，次第道，乃至佛地，名住大涅槃深禪定窟。此義至釋第七、修證，第八、顯示果報中方乃具辨。
問曰：菩薩大士為通達諸禪淺深，具足一切佛法次第行，次第學，可如上說。今行人初學禪時，為當一向如上依次第修，為當不爾？
答曰：今且欲明諸禪淺深相，一往作此次第分別，若論初心學人，隨所欲樂，便宜對治。易入泥洹者，從諸禪方便初門而修，不必定如前一一依次第。此義至內方便安心禪門中當廣分別。
第二、簡非次第義。
問曰：菩薩修禪為一向次第，修禪亦有非次第？
答曰：此得為四：一、明次第；二、明非次第；三、明次第非次第；四、明非次第次第。今明次第，如上說。《大品經》云：「菩薩次第行，次第學，次第道。」非次第者，菩薩修法華、一行等諸三昧，觀平等法界非深非淺，故名非次第。如《無量義經》說：「行大直道，無留難故。」次第非次第者，如《大品》中須菩提白佛：「次第心應行般若，應生般若，應修般若不？」佛告須菩提：「常不離薩婆若故，為行般若，為生般若，為修般若。」非次第次第者，如須菩提白佛：「一切諸法皆無自性，云何菩薩得從一地至一地？」佛告須菩提：「以諸法空故，菩薩得從一地至一地。」
問曰：今此四句但據菩薩，亦得通二乘否？
答曰：二乘亦得作此說。何以故？知自有聲聞初發心行於行行，從根本初禪而修，乃至超越禪，方得阿羅漢果，是為次第。或有聲聞人聞說善來，一時具足三明、八解脫等，是為非次第。或有聲聞人修次第行行時即用慧行，善觀次第性空，從初心，乃至得阿羅漢，是名次第非次第。四、或有聲聞從初發心即修慧行，發電光三昧，得四果，未具諸禪，為欲滿足有為功德故，次第修五種禪定滿足，即是非次第而次第也。此義至第七、釋修證及第八、顯示果報等十意竟，即自分明。