瑜伽論記 4.57

4.57

初中釋名，支謂支分，如覺道支，薩婆多說：定是靜慮亦靜慮支，餘是靜慮支非靜慮。如實義者，如四支軍，各對治故，捨念知三，依於定位同能除障名內等淨，淨諸障故，餘名可解。辨體謂七，以初二定樂受故，內等淨體非信故，三藏云：除朱定餘二定中，皆立有支；若有漏淨定中，尋伺二種與修慧俱，隨修何功德時於前方便得有尋伺；若至根本即無尋伺；若在有漏八正道中，即立尋體為正思惟。就無漏八正支中，若後得智俱，即於尋伺數立正思惟起言說故，無分別智同時八正就一慧體義說為二，離邪見故名正見，離邪思惟故名正思惟，以證智非言說因故，不就彼尋體立正思惟，以十地經云：何故淨覺人等，故知後得智起說與尋相應，欣樂二種一體義說；若令意識心悅適邊名喜。若令賴耶及色身適悅邊名樂，此依對法文，若依瑜伽置言：令所依賴耶悅適名樂，賴耶雖知恒是捨受，然在地獄等苦處，亦令所依賴耶不多安適；若在人天樂處，即令賴耶悅適安穩。初二定中，雖明喜樂俱喜受性，以明功德及煩惱與受相應門，但言初二定與喜根相應不言與樂俱。

First, explaining the names: 'factors' means branches, as in the factors of awakening and the path. The Sarvāstivādins say: absorption is dhyāna and also a factor of dhyāna; the remaining are factors of dhyāna but not dhyāna. The true meaning is like the four divisions of an army, because each serves as an antidote: equanimity, mindfulness, and alertness, based on the stage of absorption, are equally able to remove hindrances and are thus called 'inner tranquility' because they purify all hindrances; the remaining names can be understood accordingly. Discerning their essence, there are seven. Because of the pleasant feeling in the first and second dhyānas, the essence of inner tranquility is not faith. The Tripiṭaka Master says: except for the unperturbed absorption, factors are established in the other two absorptions. In the pure absorption with defilements, investigation and reflection are accompanied by the wisdom of cultivation; whenever cultivating any virtue, one possesses investigation and reflection in the preliminary expedient means, but upon reaching the root [absorption], there is no investigation or reflection. In the eightfold noble path with defilements, the essence of investigation is established as right thought. In the taintless eightfold noble path, if accompanied by the subsequently attained wisdom, right thought is established within the mental factors of investigation and reflection because it produces speech. In the non-conceptual wisdom, the simultaneous eightfold path is spoken of as two based on one essence of wisdom: because it is free from wrong view, it is called right view; because it is free from wrong thought, it is called right thought. Because the directly witnessed wisdom is not the cause of speech, right thought is not established based on that essence of investigation. Since the Daśabhūmika Sūtra says, 'Why do pure, conscious persons...', we know that when the subsequently attained wisdom produces speech, it is conjoined with investigation. Joy and pleasure are spoken of in two aspects from a single essence: where it causes the mind of mental consciousness to be delighted and comfortable, it is called joy; where it causes the ālaya and physical body to be comfortable and delighted, it is called pleasure. This follows the text of the Abhidharma[-samuccaya]. If one follows the Yogācāra[bhūmi], it states: causing the supporting ālaya to be delighted is called pleasure. Although it is known that the ālaya is always accompanied by equanimity, nevertheless in painful realms such as the hells, it also causes the supporting ālaya to be largely uncomfortable; if in the pleasant realms of humans and devas, it causes the ālaya to be delighted and at peace. In the first and second dhyānas, although it is explained that joy and pleasure are both of the nature of the feeling of joy, when explaining the virtues and afflictions conjoined with feelings, it is only said that the first and second dhyānas are conjoined with the faculty of joy, not that they are accompanied by pleasure.