大方廣佛華嚴經隨疏演義鈔 61.17

61.17

疏「一修得，俱舍云是善性攝」者，頌云「靜慮四各二，於中生已說，定謂善一境，并伴五蘊性。」釋云：靜慮有二，一生靜慮、二定靜慮。定即修得。言於中生已說者，即〈世界品〉說十七天即生靜慮，即以無覆無記五蘊為性。今疏具有。言「善性攝」者，此言猶漫，剋實言之，以善等持而為其性。言「心一境性」者，謂能令心專一所緣故。

Regarding the commentary's phrase "first, attained through cultivation; the Kośa says it is subsumed under the nature of wholesomeness": the verse says: "The four dhyānas each have two kinds; / Among them, those by birth have already been explained. / Concentration is said to be a wholesome one-pointedness, / Together with its attendants, its nature is the five aggregates." The explanation says: Dhyāna is of two kinds: first, dhyāna by birth; second, dhyāna by concentration. Concentration is what is attained through cultivation. The phrase "among them, those by birth have already been explained" refers to the "Chapter on the World" explaining that the seventeen heavens are dhyānas by birth, which take the five non-obscured indeterminate aggregates as their nature. The present commentary has this completely. The phrase "subsumed under the nature of wholesomeness" is still broad; speaking definitively, it takes wholesome samādhi as its nature. The phrase "one-pointedness of mind" means being able to cause the mind to focus exclusively on a single objective condition.