瑜伽師地論略纂 5.14

5.14

第四、安立支分中有三：初依地立數、次明廢立、後問等辨，合以七門分別。　一、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。　二、出體。數雖十八，體唯有七：一、尋；二、伺；三、受；四、定；五、捨；六、念；七、慧。初二定樂即樂受故，非是輕安。遍行一，謂受；別境三，謂念、定、慧；善有一，謂捨；不定二，謂尋、伺。由內等淨，六十三說即捨、念、正知。故數唯七，更無增減。　三、地種類別。唯淨無漏具此支分，非染污定。染污定中，《俱舍》二十八云：初、染定無喜、樂，非離煩惱而得生故；第二、染定無內等淨，彼為煩惱所擾亂故；第三、染定無正念、慧，彼為染樂所迷亂故；第四、染中無捨、念淨，彼為煩惱所染污故。今亦可然。　四、依地。其未至定、初二靜慮俱除其樂，餘可具有。或唯依根本，定慧均故。《對法論》說：諸無色中不立支分，以奢摩他一味性故。　五、斷障別。初、三靜慮所各五除；二、四靜慮所除各四。　六、五四支分增減所由。初靜慮中無念、知、捨，第二定中名內等淨，第四靜慮標清淨名，皆如六十三釋。第四靜慮不立正知者，不苦樂受所映奪故，明闇利鈍性相違故。　問：二定喜動踴，起惑能障，名內淨；四定捨受鈍，既障正知，亦不淨。答：二定由喜生煩惱，通令障三，名內淨；四定捨受唯障慧，不障捨、念，名清淨。捨受行相鈍，障明利慧，故第四定不立正知，非由起惑障捨、念故，說二清淨。　七、廢立中，六十三及《對法》并《十地經》皆有三：尋、伺為對治，喜、樂為利益，定為所依。此中說四。　尋、伺為取所緣者，觀隨應境為能對除，定為所依，喜領所得，樂除麁重。適悅心受名喜，能怡悅身即名為樂。麁重在身，樂生彼滅，名之為除，非除下惑。除下惑者，唯尋、伺故。即顯諸處說利益支有二義：一、領所得境；二、除麁重障。第三、四定以領所得即除麁重，更無別體，具二能故，適悅諸根，捨麁重故。　恩謂恩德，即此諸支於修定者皆有恩故。六十三中有多復次。

Fourth, within the establishing of the limbs [of dhyāna], there are three [parts]: first, establishing the number according to the bhūmis; next, explaining what is rejected and established; and finally, discrimination through questions and the like. Together, they are distinguished by seven headings. / 1. Explaining the names: 'Limb' (aṅga) refers to a component limb, as in the limbs of the path of awakening (bodhyaṅga). The Sarvāstivādins say: samādhi is dhyāna and is also a limb of dhyāna; the rest are limbs of dhyāna, but are not dhyāna [itself]. According to the correct meaning, they are like the four limbs of an army, because each serves as an antidote. Equanimity, mindfulness, and discernment, based upon the state of concentration, are jointly able to eliminate hindrances, and are called 'internal serene clarity', because they clarify and purify all hindrances. The remaining names are readily understood. / 2. Identifying the essential nature: Although eighteen in number, their essential natures are only seven: first, vitarka; second, vicāra; third, sensation (vedanā); fourth, samādhi; fifth, upekṣā; sixth, smṛti; and seventh, prajñā. The joy of the first two dhyānas is simply the sensation of pleasure (sukha-vedanā) and not plabaddhi (lightness/tranquillity). One is omnipresent (sarvatraga), namely sensation; three are object-determining (viniyata), namely mindfulness, samādhi, and discernment; one is wholesome, namely equanimity; and two are indeterminate (aniyata), namely vitarka and vicāra. Because of 'internal serene clarity', the sixty-third [fascicle] explains that it consists precisely of equanimity, mindfulness, and right discernment (saṃprajanya). Therefore, their number is only seven, neither more nor less. / 3. Distinction of kinds according to bhūmi: Only pure and undefiled states possess these limbs; defiled dhyānas do not. Concerning defiled concentrations, Kośa fascicle twenty-eight says: the first defiled concentration lacks joy and pleasure, because they are not produced by renouncing defilements; the second defiled concentration lacks internal serene clarity, because it is disturbed by defilements; the third defiled concentration lacks right mindfulness and discernment, because it is confounded by defiled pleasure; the fourth defiled concentration lacks the purity of equanimity and mindfulness, because it is defiled by defilements. Now this may also be accepted. / 4. Relying on the bhūmis: In the threshold concentration (anāgamya-samādhi) and the first two dhyānas, [actual dhyāna] pleasure is omitted, while the rest may be fully present. Or it is based solely on the fundamental [absorptions], because concentration and discernment are balanced. The Abhidharma-samuccaya-bhāṣya states: in the formless attainments, no limbs are established, because their nature is uniformly śamatha alone. / 5. Distinction in cutting off hindrances: What is eliminated by the first and third dhyānas are five each; what is eliminated by the second and fourth dhyānas are four each. / 6. The reason for the increase and decrease among the five and four limbs: In the first dhyāna there is no mindfulness, discernment, or equanimity; in the second concentration it is called 'internal serene clarity'; and the fourth dhyāna is designated with the name 'purity'—all as explained in fascicle sixty-three. The reason right discernment is not established in the fourth dhyāna is that it is eclipsed and overpowered by the sensation of neither-pain-nor-pleasure, their natures being contradictory as light and darkness, sharp and dull. / Question: In the second concentration, joy is agitating and bounding, and giving rise to defilements can obstruct; hence it is called internal clarity. In the fourth concentration, the sensation of equanimity is dull; since it obstructs right discernment, it should also be non-clarity. / Answer: In the second concentration, because joy gives rise to defilements that generally obstruct all three, it is called internal clarity. In the fourth concentration, the sensation of equanimity only obstructs discernment, not equanimity and mindfulness; hence it is called purity. The cognitive aspect of the sensation of equanimity is dull and obstructs clear and sharp discernment; therefore, in the fourth concentration, right discernment is not established. It is not because it produces defilements that obstruct equanimity and mindfulness; thus the two are called purity. / 7. Within what is rejected and established, fascicle sixty-three, the Abhidharma[-samuccaya], and the Daśabhūmika-sūtra all speak of three: vitarka and vicāra as antidotes, joy and pleasure as benefits, and samādhi as the basis. Here, four are spoken of. / 'Vitarka and vicāra apprehend the objective support' means observing the corresponding object so as to serve as the antidote; samādhi is the basis; joy experiences what has been attained; and pleasure eliminates dauṣṭhulya. The sensation that gladdens the mind is called joy; that which can delight the body is called pleasure. Dauṣṭhulya resides in the body; when pleasure arises and dauṣṭhulya ceases, it is called eliminating it, not eliminating lower defilements. Eliminating lower defilements belongs solely to vitarka and vicāra. Thus it shows that where the limbs of benefit are spoken of in various passages, there are two meanings: first, experiencing the attained object; second, eliminating the hindrance of dauṣṭhulya. In the third and fourth concentrations, by experiencing what is attained one immediately eliminates dauṣṭhulya, with no distinct entity, as they possess both capacities, delighting the sense faculties and renouncing dauṣṭhulya. / 'Kindness' (kṛpā / anugraha) refers to beneficial virtue, for all these limbs show kindness to one who cultivates concentration. Fascicle sixty-three contains many further alternative explanations.