瑜伽師地論略纂 5.15

5.15

第五、解安立別名中有五名：一、增上心；二、現法樂住；三、彼分涅槃；四、差別涅槃；五、出諸受事。　文分為四，第三、第四合分別故。增上心者，定體名心，能攝心故；或所依名心，定能攝心，心之增上，名增上心。　現法樂住中，初解樂、次解現法、後解無色不名所由。　「領受喜樂」者，謂喜樂受。　「安樂」者，輕安樂。　「捨樂」者，捨受樂。順悅身心皆名為樂。　「身心樂」者，所怡悅樂。　「樂住」者，六十三說繫心於內，不流散故，住能引樂，名為樂住。由此〈菩薩地〉言：有漏樂者，三界所繫；無漏樂者，是不繫攝。今依身心俱有四樂：喜樂、喜樂、安樂、捨樂，故四靜慮得樂住名。欲界無後二，無色無初二故，雖樂現前，不名為樂住。　又喜樂初二禪樂，安樂是第三禪樂，捨樂是第四禪樂。身心樂者，簡無色界非樂住所以。　「阿練若苾芻便生譏論言：我今問彼超色、無色寂靜解脫，而不能記」等者，此意說言：無色定名超色，無漏定名超無色，此二名為現法樂住，寂靜解脫故。今為說無色界定非為樂住，色四靜慮名寂靜解脫，是現法樂住。現行煩惱一分斷故，種子未斷，後還退生，非決定故，名彼分涅槃。設無漏靜慮及未定，從此亦名彼分涅槃。又是有為，非無為究竟涅槃，名差別涅槃。

Fifth, within the explanation of establishing alternate names, there are five names: 1. superior mind (adhicitta); 2. dwelling happily in the present life (dṛṣṭa-dharma-sukha-vihāra); 3. nirvāṇa of that portion (tadaṅga-nirvāṇa); 4. differentiated nirvāṇa (viśeṣa-nirvāṇa); and 5. the occasion of transcending sensations. / The text is divided into four, because the third and fourth are distinguished together. 'Superior mind': the substance of concentration is called 'mind' because it can collect the mind; or the basis is called 'mind', and concentration can collect the mind, so being the superiority of the mind, it is called 'superior mind'. / Within 'dwelling happily in the present life', first pleasure is explained, next the present life is explained, and finally the reason why the formless [attainments] are not so named is explained. / 'Experiencing joy and pleasure' refers to the sensations of joy and pleasure. / 'Bliss' refers to the pleasure of plabaddhi. / 'Equanimous pleasure' refers to the pleasure of the sensation of equanimity. Everything that accords with and pleases body and mind is called pleasure. / 'Bodily and mental pleasure' refers to the pleasure that brings delight. / 'Happy dwelling': Fascicle sixty-three states that because the mind is tied within and does not drift away, the dwelling can induce pleasure, hence it is called 'happy dwelling'. Therefore, the 'Bodhisattvabhūmi' says: defiled pleasure is bound to the three realms; undefiled pleasure is subsumed under what is unbound. Now, based on the fact that both body and mind possess the four pleasures—the pleasure of joy, the pleasure of joy, the pleasure of plabaddhi, and the pleasure of equanimity—the four dhyānas receive the designation of 'happy dwelling'. The desire realm lacks the latter two, and the formless realm lacks the first two; therefore, although pleasure is present, they are not called 'happy dwelling'. / Furthermore, the pleasure of joy is the pleasure of the first and second dhyānas; the pleasure of bliss is the pleasure of the third dhyāna; and the pleasure of equanimity is the pleasure of the fourth dhyāna. 'Bodily and mental pleasure' serves to exclude the formless realm as the reason it is not a happy dwelling. / 'A forest-dwelling bhikṣu then voiced a criticism, saying: "I now ask him about the quietistic liberation that transcends form and the formless, yet he cannot explain it"'—the intent here is to say: formless concentrations are called transcending form, and undefiled concentrations are called transcending the formless; these two are called dwelling happily in the present life because they are quietistic liberations. Now it is explained that the concentrations of the formless realm are not happy dwellings; the four dhyānas of the form realm are called quietistic liberations and are dwellings of happiness in the present life. Because one portion of active defilements has been severed, while their seeds have not been severed and later regress and arise again—not being definitively determined—it is called 'nirvāṇa of that portion'. Even if it were undefiled dhyāna and unarrived [concentration], based on this it is also called 'nirvāṇa of that portion'. Moreover, because it is conditioned and not the ultimate unconditioned nirvāṇa, it is called 'differentiated nirvāṇa'.