釋覺意三昧名第二
問曰。云何名為覺意三昧。何等是意。菩薩覺是意故。即得具足三摩提耶。且復諸法無量。何以但對意用覺以明三昧。答曰。覺名照了。意名諸心心數。三昧名調直定。行者諸心心數起時。反照觀察不見動轉。以是義故名為覺意三昧。如所問言。諸法無量。何以但對意用覺以明三昧。不論餘者。答一切諸法雖復無量。然窮其本源。莫不皆從心意識造。所以然者。有人言。若初對境覺知。異乎木石名為心。次籌量分別名曰意。了了識達名之識。是為心意識之別。如是取者。即墮心顛倒。想顛倒見顛倒中。若能了知心中非有意亦非不有意。則心中非有識亦非不有識。若意中非有心亦非不有心。則意中非有識。亦非不有識。若識中不有意亦非不有意。則識中非有心。亦非不有心。是心意識。非一故立三名。非三故說一性。若名非名。則性亦非性。非名故不三。非性故不一。非三故不合。非一故非散。非合故不有。非散故不空。非有故不常。非空故不斷。是故心意識不斷亦不常。若不見斷常終不見一異。是故說意者。即攝於心識義。一切法亦然。若能深心觀察。破意無明則餘癡使亦皆隨滅。是諸法雖復眾多。但舉覺意以明三昧。其義苞含靡所不攝也。復次如經中說。云何名覺意三昧。於諸三昧中。得七覺意故名覺意三昧。所言諸三昧者。一切法皆是三摩提。以諸法本來常寂不動故。復次三摩提略說者。有三種。一者世間。二者出世間。三出世間上上。世間三摩提者。所謂欲界散心中十大地定數。欲界定。未到地定。四禪。四無量心。四無色定。出世間三摩提者。謂背捨。勝處。十一切處。九次第定。師子奮迅。超越等行行。觀鍊熏修禪。乃至慧行三十七品。三解脫門。四諦。十二因緣等三昧。出世間上上三摩提者。所謂十力種性三昧。首楞嚴等百八三昧。乃至如十方界微塵等數三昧。是為三種三摩提。攝一切法。即是一切法故名諸三昧。云何得名七覺意。七覺意者。一擇覺。二精進覺。三喜覺。四除覺。五捨覺。六定覺。七念覺。是為七覺。七覺之義乃有多途。舉要略明不出六種。何等為六。一者因聞七覺。二者修行七覺。三者會理七覺。四者起方便七覺。五者入法門七覺。六者圓極七覺。第一因聞七覺者。一切諸法本性空寂畢竟清淨。而諸眾生無能知者。若遇諸佛菩薩及善知識說一切諸法本來空寂。是人聞已即大驚悟。因是了達心及諸法一切三摩提。畢竟清淨空無所有得七覺意。是人因聞發故。故名因聞七覺。第二修行七覺者。若行人。雖知心及諸法一切三摩提。空無生滅而倒想猶起。隨所起念。常以七覺調適。修心反照觀察。以觀行調適。故即便豁然覺了。心及諸法一切三摩提。從本以來不生不滅如大涅槃。是則名為修行七覺也。第三會理七覺者。若人藉此信法二行因緣。悟心及諸法一切三摩提。理同一真如。而知真如亦非真如。若覺悟真如者。則於真如之理具七覺意。是以不住真如實際作證。是則名為會理七覺也。第四起方便七覺者。若行人得理無證憐愍眾生興心萬行。隨有所行悉知寂滅。雖知無住無行而以七覺善巧修一切自利利他三摩提行。如空中種樹。是則名為起方便七覺也。第五入法門七覺者。菩薩若能如是不依心及諸法一切三摩提。若真若俗。即是具足二空之觀。得入中道。雙照二諦隨心所念。則自然出生一切十力種性諸三昧等。而亦不得諸三昧相。所以者何。諸陀羅尼諸陀羅尼相空。諸三昧諸三昧相空故。於一切陀羅尼三昧功德智慧中。心無住著。是則菩薩七覺分分圓顯。故名入法門七覺。亦名開佛知見。若能開佛知見。則心心寂滅。自然流入。十住十行十迴向十地及等覺清淨禪中。是故得名入法門七覺也第六圓極七覺者。若菩薩摩訶薩。住金剛三昧清淨禪中。朗然大悟得一念相應慧。寂然圓照一切了了分明。是名圓極七覺。亦名無上妙覺。亦名無學七覺。以如是等諸七覺義故。菩薩從初發心。所有觀行法門。終至極果通名七覺意。亦名觀心相。亦名反照識。如是等種種名字無量三昧者。秦言調直心。亦名常寂定。如明鏡不動靜水無波。若對眾境。影像皆現。心亦如是。性雖明淨。以念動故。則無所照了。因上修習。即得念無動轉。普現法門。得此定已。心無邪曲。名為三昧。故云覺意三昧。
**Question:** What is meant by the *Samādhi of Discerning the Mind*? What is this "mind"? When a Bodhisattva discerns this mind, does he thereby achieve complete *samādhi*? Furthermore, since phenomena are innumerable, why is this *samādhi* specifically explained in terms of discerning the mind?
**Answer:** "Discerning" means illuminating and understanding. "Mind" refers to the mind and its mental factors. "*Samādhi*" means a state of balanced, upright concentration. When a practitioner's mind and mental factors arise, if he reflects and observes them, he finds no movement or change. For this reason, it is called the *Samādhi of Discerning the Mind*.
As for the question: "Since phenomena are innumerable, why is this *samādhi* specifically explained in terms of discerning the mind, and not the others?" The answer is: Although all phenomena are indeed innumerable, if we trace them to their source, we find they all originate from the mind, mental faculty, and consciousness. The reason is this: Some say that the initial awareness of an object, which distinguishes us from wood or stone, is called "mind." The subsequent deliberation and discrimination is called the "mental faculty." The clear recognition and understanding is called "consciousness." These are the distinctions between mind, mental faculty, and consciousness.
To grasp at these distinctions is to fall into the distortions of mind, thought, and view. If one can truly understand that within the mind there is neither a mental faculty nor is there not a mental faculty, then within the mind there is neither consciousness nor is there not consciousness. If within the mental faculty there is neither mind nor is there not mind, then within the mental faculty there is neither consciousness nor is there not consciousness. If within consciousness there is neither mental faculty nor is there not mental faculty, then within consciousness there is neither mind nor is there not mind.
Thus, mind, mental faculty, and consciousness are not one, hence three names are established. They are not three, hence a single nature is spoken of. If the names are not truly names, then the nature is also not truly a nature. Because they are not names, they are not three. Because the nature is not a nature, they are not one. Not being three, they are not combined. Not being one, they are not separate. Not being combined, they are not existent. Not being separate, they are not empty. Not being existent, they are not permanent. Not being empty, they are not annihilated. Therefore, mind, mental faculty, and consciousness are neither annihilated nor permanent. If one does not see annihilation or permanence, one ultimately does not see oneness or difference.
Therefore, speaking of the "mental faculty" encompasses the meaning of mind and consciousness. All phenomena are likewise. If one can deeply observe and analyze, shattering the ignorance of the mental faculty, then the remaining delusions and defilements will also be destroyed. Although phenomena are numerous, by focusing on discerning the mind to explain this *samādhi*, its meaning is comprehensive and all-inclusive.
Furthermore, as explained in the sutras: "What is the *Samādhi of Discerning the Mind*? It is attaining the Seven Factors of Enlightenment within all *samādhis*, hence it is called the *Samādhi of Discerning the Mind*."
The term "all *samādhis*" means all phenomena are *samādhi*, because all phenomena are originally, eternally tranquil and unmoving. Furthermore, *samādhi* can be broadly categorized into three types: 1) Worldly, 2) World-transcending, and 3) Supreme World-transcending.
1. **Worldly *Samādhis*:** These include the ten great earth-element meditations within the scattered mind of the desire realm, the desire realm concentration, the concentration of the intermediate state, the four *dhyānas*, the four immeasurable minds, and the four formless concentrations. 2. **World-transcending *Samādhis*:** These include the Eight Liberations, the Eight Masteries, the Ten Totalities, the Nine Sequential Concentrations, the Lion's Roar, the Transcendent Practices, the meditations of observation, refinement, and permeation, up to the thirty-seven factors of enlightenment pertaining to wisdom, the three gates of liberation, the four noble truths, the twelve links of dependent origination, and other such *samādhis*. 3. **Supreme World-transcending *Samādhis*:** These include the *samādhi* of the seed of the ten powers, the *Śūraṅgama Samādhi* and the other 108 *samādhis*, up to *samādhis* as numerous as the dust motes in worlds in the ten directions.
These three types of *samādhi* encompass all phenomena. Since they are all phenomena, they are called "all *samādhis*."
**How does one attain the name "Seven Factors of Enlightenment"?** The Seven Factors of Enlightenment are: 1. The enlightenment factor of discrimination (*dharmapravicaya*) 2. The enlightenment factor of effort (*vīrya*) 3. The enlightenment factor of joy (*prīti*) 4. The enlightenment factor of tranquility (*praśrabdhi*) 5. The enlightenment factor of equanimity (*upekṣā*) 6. The enlightenment factor of concentration (*samādhi*) 7. The enlightenment factor of mindfulness (*smṛti*)
These are the seven factors. The meaning of the Seven Factors has many aspects. To summarize briefly, they do not go beyond six types. What are the six? 1. The Seven Factors arising from hearing. 2. The Seven Factors arising from practice. 3. The Seven Factors arising from realizing the principle. 4. The Seven Factors arising from skillful means. 5. The Seven Factors arising from entering the Dharma gate. 6. The Seven Factors of perfect culmination.
**1. The Seven Factors arising from hearing:** The nature of all phenomena is empty and tranquil, ultimately pure. Yet sentient beings are unable to know this. If they encounter Buddhas, Bodhisattvas, or good spiritual friends who explain that all phenomena are originally empty and tranquil, upon hearing this, they are greatly startled and awakened. Through this, they thoroughly understand that mind and all phenomena, all *samādhis*, are ultimately pure, empty, and without existence, and they attain the Seven Factors. Since this arises from hearing, it is called the Seven Factors arising from hearing.
**2. The Seven Factors arising from practice:** If a practitioner, although knowing that mind and all phenomena, all *samādhis*, are empty and without birth or cessation, still gives rise to inverted thoughts, then with every thought that arises, he constantly uses the Seven