俱舍論疏 28.7

28.7

論「此總有四種謂初二三四」，列四名也。《正理論》云「豈諸靜慮無如慈等不共名想，而今但就初等四數建立別名？此中非無不共名想，然無唯遍攝一地名。以諸靜慮各有二種，謂定及生，有差別故。諸生靜慮，如先已說，謂第四八，前三各三，無有別名總詮一地。諸定靜慮總相無別，謂此四體總而言之，皆善性攝，心一境性以善等持為自性故。若并助伴，五蘊為性。此二既同，難知差別。相雖無別而地有異，為顯地異就數標名，故說為初乃至第四（已上論文）。」

The Śāstra states: "These in total are of four kinds: namely, the first, second, third, and fourth." This lists the four names. The *Nyāyānusāra* says: "Do the dhyānas lack unshared nominal concepts like benevolence (maitrī) and so forth, such that distinct names are now established merely with respect to the four numbers of first and so on? Here, it is not that they lack unshared nominal concepts, yet there is no name that exclusively and completely encompasses a single ground. Because the dhyānas each have two kinds, namely meditative absorption and rebirth, there are differences. As for the rebirth dhyānas, as previously stated, the fourth has eight and the preceding three each have three, with no distinct name comprehensively designating an entire ground. The meditative dhyānas have no difference in general characteristics: namely, speaking in general of the intrinsic nature of these four, they are all subsumed under wholesome nature, because one-pointedness of mind takes wholesome concentration (samādhi) as its intrinsic nature. If taken together with their companions, they take the five aggregates as their nature. Since these two are identical, their differences are difficult to know. Although their characteristics have no difference, their grounds differ; in order to reveal the differences of the grounds, names are designated according to numbers, and thus they are stated as the first through the fourth (end of the treatise text)."