俱舍論頌疏論本 28.32

28.32

釋曰：唯淨無漏四靜慮中，有十八支。初靜慮中具有五支：一尋、二伺、三喜、四樂、五等持。第二靜慮中唯四支：一內等淨、二喜、三樂、四等持。第三靜慮具有五支：一行捨（解云：是大善地中捨故，名行捨也）、二正念、三正慧、四樂受、五等持（前二是輕安樂，此樂受樂）。第四靜慮唯有四支：一行捨清淨、二念清淨（離八災患，得清淨名，下文釋也）、三非苦樂受（此是頌文中受）、四等持。問：「何故初二靜慮立輕安，不立行捨？後二靜慮立行捨，不立輕安？」答：「第三定捨極喜、第四定捨極樂，故立行捨；初二既不立行捨，故立輕安。」問：「信通諸地，何故唯於第二靜慮立信為支？」答：「隨起增上淨信，必依大喜，第二靜慮有勝喜故，立內淨支。」問：「慧通諸地，何故第三定獨立慧為支？」答：「彼有樂受，為耽此樂，不欣上地，對治此故，立正慧支。」問：「念通諸地，何故三、四定獨立念為支？」答：「此第三定為第二定勝喜漂溺，若第四定為第三定勝樂留礙，由為下地所留難故，於自地染不能出離，是故世尊勸住正念。」問：「何故初三靜慮等具五支？二四靜慮等具四支？」答：「欲界諸惡難斷難可破難可越度，故初靜慮須具五支。第二靜慮有極重喜，難斷難破難可越度，故第三定建立五支。初及第三無如是事，故於二、四唯立四支。又解：為欲隨順超定法故，謂從五支定超入五支定，復從四支定超入四支定，以支等者易可超越。」

Explanation: Only in the pure and undefiled four dhyānas are there eighteen factors. The first dhyāna possesses five factors: 1. investigation (vitarka), 2. examination (vicāra), 3. joy (prīti), 4. bliss (sukha), 5. samādhi (samādhi). The second dhyāna has only four factors: 1. internal serenity (adhyātmasaṃprasāda), 2. joy, 3. bliss, 4. samādhi. The third dhyāna possesses five factors: 1. equanimity as a mental factor (upekṣā; explained as: being equanimity among the great wholesome ground [dharmas], it is called equanimity as a mental factor), 2. right mindfulness (smṛti), 3. right discernment (samprajanya), 4. feeling of bliss (sukhavedanā), 5. samādhi (the former two are the bliss of pliancy; this bliss is the bliss of feeling). The fourth dhyāna has only four factors: 1. purity of equanimity (upekṣāparisuddhi), 2. purity of mindfulness (smṛtiparisuddhi; having separated from the eight afflictions, it gains the name 'purity', as explained below), 3. neither-painful-nor-pleasant feeling (this is the 'neutral feeling' in the verse), 4. samādhi. Question: "Why do the first two dhyānas establish pliancy and not establish equanimity, while the latter two dhyānas establish equanimity and not establish pliancy?" Answer: "The third dhyāna abandons intense joy and the fourth dhyāna abandons intense bliss, hence they establish equanimity; since the first two do not abandon them, they establish pliancy." Question: "Faith pervades all levels; why is faith established as a factor only in the second dhyāna?" Answer: "The arising of predominant, pure faith necessarily depends on great joy; because the second dhyāna has superior joy, it establishes the factor of internal serenity." Question: "Discernment pervades all levels; why does the third dhyāna alone establish discernment as a factor?" Answer: "That [level] has the feeling of bliss; lest one indulge in this bliss and not aspire to the higher levels, as an antidote to this, the factor of right discernment is established." Question: "Mindfulness pervades all levels; why do the third and fourth dhyānas alone establish mindfulness as a factor?" Answer: "This third dhyāna may be overwhelmed and submerged by the superior joy of the second dhyāna, and the fourth dhyāna may be hindered by the superior bliss of the third dhyāna; being obstructed by the lower levels, one would be unable to depart from the defilement of one's own level; therefore, the World-Honoured One urged abiding in right mindfulness." Question: "Why do the first and third dhyānas each possess five factors, while the second and fourth dhyānas each possess four factors?" Answer: "The evils of the desire realm are difficult to sever, difficult to break, and difficult to transcend; therefore, the first dhyāna must possess five factors. The second dhyāna has extremely intense joy, which is difficult to sever, difficult to break, and difficult to transcend; therefore, the third dhyāna establishes five factors. The first and third lack such circumstances; therefore, in the second and fourth, only four factors are established. Another explanation: it is in order to conform with the method of leap-over concentration—that is, leaping from a five-factored concentration into a five-factored concentration, and again leaping from a four-factored concentration into a four-factored concentration, because when the factors are equal, it is easy to leap over."