瑜伽師地論略纂 5.14

5.14

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.