俱舍論記 25.56

25.56

「如契經說至退現法樂住」者，此即第五明三退不同。依經起問。如契經說：我說由斯所證四種根本靜慮增上心所，住現前法樂隨一現行。餘名有退，所得不動而言無退。如何不動法退現法樂住？心所謂定，或勝解心所。故《婆沙》八十一云「如契經說：有四種增上心所現法樂住。問：何故名為增上心所？答：此心所即三摩地。無三摩地具大勢力有大功用能成大事，能如根本四靜慮者，故此獨名增上心所。復次四靜慮四，有無量種增上心所殊勝功德，如無量等。」廣如彼釋。

"As the sūtra says: […] falling away from the pleasant dwelling in this present life": this is the fifth section, explaining the differences among the three fallings-away. The question is raised based on the sūtra. As the sūtra says: 'I say that due to this, the four fundamental dhyānas, which are higher mental factors (adhicitta), are attained, and one dwells in any one of the present-life pleasures as it manifests.' The others are named having falling away, while the attained akopya is said to have no falling away. How can an akopya-dharman fall away from the pleasant dwelling in this present life? 'Mental factor' means samādhi, or the mental factor of resolve (adhimokṣa). Thus fascicle 81 of the Mahāvibhāṣā says: 'As the sūtra says: there are four pleasant dwellings in this present life that are higher mental factors. Question: Why are they named higher mental factors? Answer: This mental factor is samādhi. No samādhi has great power and great functional activity capable of accomplishing great matters like the four fundamental dhyānas; hence these alone are named higher mental factors. Furthermore, in the four dhyānas, there are immeasurable kinds of excellent virtues of higher mental factors, such as the immeasurables.' This is explained at length as in that text.