瑜伽論記 17.433

17.433

薩婆多說：唯有十八，初二等五，後二齊四，合依此論數同薩婆多，名既十八，體有幾種。若依薩婆多即十一，謂初禪有五支，名五體亦五，二禪加內淨，淨是信為六，三禪加四，念捨正智及樂足前為十，第四定中加不苦不樂，此為十一，若剋性論唯有九法，以喜樂捨同是受故，尋伺是地外二法為體，初二定喜，三定樂，第四定中不苦不樂，總是通地受數為體，初二定樂，即用善地輕安數為體，內等淨是善地中信數為體，但雜心說用念正智捨為體者，是薩婆多不正義也，三四定中捨，亦是善地捨數為體，念定及正智，亦是通地中三數為體，於此九中四是通地，謂念定慧受，三是善地，謂輕安捨信，二是地外，所謂尋伺，今依大乘名有十八體有十種，謂初定名五，體但有四，喜樂一故，第二定中加內等淨為五，第三定中加四，謂念捨正智樂，第四定中加不苦不樂，如此十法剋性唯七，以喜樂捨同是受故，彼內等淨無別有法，則念正智捨以為體故，但對法說：內等淨為信者，是隨轉理門，體即初定尋伺為二，四定之中喜樂捨總是受，足前為三，四地一心總是定體，足前為四，第三定中加正智此為第五，三四地中加念及捨，足前為七，如此七種從何位來，尋伺二法是不定中來，受是遍行中來，念定正智三種別境中來，捨從善位中來。

The Sarvāstivādins say: There are only eighteen: the first two each have five, and the latter two each have four; collectively, according to this treatise, the count is identical to the Sarvāstivādins. Since the names are eighteen, how many kinds of entities are there? According to the Sarvāstivādins, there are eleven: the first dhyāna has five factors, five names and five entities; the second dhyāna adds internal clarity, and since clarity is faith, that makes six; the third dhyāna adds four—mindfulness, equanimity, correct knowledge, and pleasure—which added to the previous makes ten; in the fourth concentration, neither-painful-nor-pleasant is added, making eleven. Strictly speaking in terms of intrinsic nature, there are only nine phenomena, because joy, pleasure, and equanimity are equally feelings; investigation and reflection have their entities in two mental factors outside the stages. Joy in the first and second concentrations, pleasure in the third concentration, and neither-painful-nor-pleasant in the fourth concentration all take the feeling mental factor common to all stages as their entities. Pleasure in the first and second concentrations takes the mental factor of pliancy from the wholesome stages as its entity. Internal clarity takes the mental factor of faith from the wholesome stages as its entity; but the Za xin's statement that it takes mindfulness, correct knowledge, and equanimity as its entity is an unorthodox view of the Sarvāstivādin. Equanimity in the third and fourth concentrations also takes the equanimity mental factor of the wholesome stages as its entity. Mindfulness, concentration, and correct knowledge also take three mental factors common to all stages as their entities. Among these nine, four are common to all stages: mindfulness, concentration, wisdom, and feeling; three belong to wholesome stages: pliancy, equanimity, and faith; two are outside the stages: namely, investigation and reflection. Now, according to the Mahāyāna, there are eighteen names and ten entities: the first concentration has five names, but only four entities, because joy and pleasure are one; in the second concentration, internal clarity is added, making five; in the third concentration, four are added: mindfulness, equanimity, correct knowledge, and pleasure; in the fourth concentration, neither-painful-nor-pleasant is added. These ten phenomena, strictly speaking, are only seven, because joy, pleasure, and equanimity are equally feelings, and that internal clarity has no separate phenomenon, taking mindfulness, correct knowledge, and equanimity as its entity. However, the Abhidharma's statement that internal clarity is faith is an accommodating provisional teaching. The entities are: investigation and reflection in the first concentration make two; among the four concentrations, joy, pleasure, and equanimity are all feelings, which added to the previous makes three; one-pointedness of mind across the four stages is entirely the entity of concentration, which added to the previous makes four; in the third concentration, correct knowledge is added, making the fifth; in the third and fourth stages, mindfulness and equanimity are added, which added to the previous makes seven. Whence do these seven kinds come? The two phenomena of investigation and reflection come from the indeterminate [factors]; feeling comes from the universal [factors]; the three of mindfulness, concentration, and correct knowledge come from the specific [factors]; equanimity comes from the wholesome category.