瑜伽師地論略纂 5.5

5.5

四靜慮別名，如前第五卷抄釋，廢立增減如六十三。等持中有十一門，不釋第十一，易故，又〈聲聞地〉方釋。　「四修定」，一、為得現法樂住；二、為得智見；三、為得分別慧；四、為得漏盡。　「五聖智」者，謂自體智、補特伽羅智、清淨智、果智、入出定相智。　「聖五支」者，現法樂住為四，依審觀緣起法及為斷除餘結縛為第五。　「有因有具聖正」者，正見、正思惟、語、業、命五，名有因；正見、正精進、正念三，名有具。此七支與聖正三摩地為因故。　等至中有六門，八勝處、十偏處因解解脫，已略解訖，更不釋之；〈決擇〉等中釋四無色不異解脫，故亦不解。

The alternate names of the four dhyānas are explained as in the commentary notes on the preceding fifth fascicle; their establishment, rejection, increase, and decrease are as in [fascicle] sixty-three. Among [the expositions of] samādhi, there are eleven gates. The eleventh is not explained because it is easy, and also because it will only be explained in the "Śrāvakabhūmi".
Regarding the "four cultivate[d] samādhis": first, for the sake of obtaining abiding in happiness in the present life; second, for the sake of obtaining knowledge and vision; third, for the sake of obtaining discriminating prajñā; fourth, for the sake of obtaining the exhaustion of the āsravas.
Regarding the "five noble knowledges", they are: knowledge of self-nature, knowledge of the pudgala, knowledge of purity, knowledge of the fruit, and knowledge of the marks of entering and exiting absorption.
Regarding the "five noble limbs", abiding in happiness in the present life constitutes four, and relying on closely scrutinizing the phenomena of pratītyasamutpāda and cutting off the remaining fetters constitutes the fifth.
Regarding the "noble right [samādhi] possessing causes and requisites": the five [factors] of right view, right thought, right speech, right action, and right livelihood are called "possessing causes"; the three [factors] of right view, right effort, and right mindfulness are called "possessing requisites". This is because these seven limbs act as causes for noble right samādhi.
Among [the expositions of] samāpatti, there are six gates. The eight abhibhv-āyatanas and the ten kṛtsnāyatanas, being explained in the context of vimokṣa, have already been briefly explained and will not be explained again; and because the four ārūpyas are explained in the "Viniścaya[saṃgrahaṇī]" and elsewhere as not different from vimokṣa, they are also not explained here.