俱舍論記 28.118

28.118

「有餘師說至大善攝故」者，此是第二師解。有餘師說：初二染中但無輕安，初染有四支，第二染有三支。後二染中但無行捨，第三染有四支，第四染有三支。以輕安、行捨大善地攝故。內等淨是信，信通染、不染，故第二染說有三支。《正理》云「有餘師說：初二染定但無輕安，後二染中但無行捨，大善攝故。彼說染中喜、信、念、慧皆是支攝，皆通染故。」《婆沙》一百六十亦有此論兩解。又云「此中有作是說：諸染靜慮皆不立支，而唯說無喜、樂等者，隨明了義說。謂初靜慮離生喜樂，有離生言故。第二靜慮內等淨，有淨言故。第三靜慮正念、正知，有正言故。第四靜慮捨念清淨，有清淨言故。此皆於染明了相違，故偏說無。而實染中一切支皆非有。有說：隨勝者說。謂初靜慮出欲界重苦，利益支勝。上三靜慮於勝妙離染，對治支勝。是故於染靜慮隨勝者說無。然其餘支於染靜慮亦不建立（已上論文）。」問：何故名離生喜、樂等？解云：離欲惡不善法，生喜、樂故，名離生喜樂。離尋、伺故，信名為淨。由離喜故，念、慧名正。離八災故，捨、念名清淨。故隨四地相顯別標。

"Other masters say [...] because they are subsumed under great wholesome [dharmas]": this is the second master's explanation. Other masters say: the first two defiled [dhyānas] simply lack prasrabdhi; the first defiled [dhyāna] has four factors, and the second defiled [dhyāna] has three factors. The latter two defiled [dhyānas] simply lack equanimity (upekṣā); the third defiled [dhyāna] has four factors, and the fourth defiled [dhyāna] has three factors. This is because prasrabdhi and equanimity (upekṣā) are subsumed under the great wholesome mental dharmas (mahābhūmika). Internal clarification is faith; faith extends to both the defiled and non-defiled; therefore the second defiled [dhyāna] is said to have three factors. The Nyāyānusāra says: "Other masters say: The first two defiled samādhis simply lack prasrabdhi, and the latter two defiled [dhyānas] simply lack equanimity (upekṣā), because they are subsumed under great wholesome [dharmas]. They say that in defilement, joy, faith, mindfulness, and discernment are all subsumed under the factors, because they all extend to defilement." The Mahāvibhāṣā, fascicle 160, also has these two explanations of this treatise. It also says: "Here some say: In all defiled dhyānas no factors are established at all; that it speaks only of lacking joy, pleasure, and so forth is spoken according to the obvious meaning. Namely, the first dhyāna has joy and pleasure born of detachment, having the expression 'born of detachment'. The second dhyāna has internal clarification, having the word 'clarification' (śuddha). The third dhyāna has right mindfulness and right discernment, having the word 'right' (samyak). The fourth dhyāna has purity of equanimity and mindfulness, having the word 'purity' (pariśuddha). These are all clearly contradictory to defilement, so they are specifically said to be absent. In reality, in defilement no factors exist at all. Some say: It is spoken according to what is preeminent. That is, the first dhyāna emerges from the heavy suffering of the desire realm, so its beneficial factors are preeminent. The higher three dhyānas are detached from defilement toward superior and subtle states, so their antidote factors are preeminent. Therefore, in defiled dhyānas, absence is stated according to what is preeminent. However, the other factors are also not established in defiled dhyāna (end of śāstra passage)." Question: Why are they named 'joy and pleasure born of detachment' and so forth? Answer: Because joy and pleasure arise upon detaching from desires and bad, unwholesome dharmas, they are called joy and pleasure born of detachment. Because of detaching from vitarka and vicāra, faith is named 'clarification'. Due to detaching from joy, mindfulness and discernment are named 'right'. Because of detaching from the eight calamities, equanimity and mindfulness are named 'pure'. Thus they are specifically designated in accordance with the salient characteristics of the four stages.