大乘義章 11.32

11.32

四修定義，如《成實論．四修定品》具廣分別。四名是何？一現法樂、二為知見、三為慧分別、四為漏盡。現法樂者，依如《毘曇》，初禪善法名現法樂，以初禪中創背欲樂，故偏說為現法樂矣。成實法中，二禪已上乃至非想名現法樂，以初禪中有其覺觀散動心故，不說現樂。問曰：二禪亦有喜動，何故說之？論言「一禪先滅覺觀，攝心深故。」所以說矣。若依《地持》，一切禪定通名現樂。問曰：亦有後世之樂，何故偏說現法樂乎？《成實》釋言「以近故說現樂，在近易知見，故偏說之。又為破現五欲樂故，說現法樂。又佛不讚後身樂故，偏說現樂。又復世人謂出家者現無樂故，佛說現樂。」問曰：四修皆是現樂，何故偏說初為現樂？為別四門，就初言耳。為知見者，依如《毘曇》，觀生死慧名為知見。成實法中，修八除入、十一切入等，名之為知；五神通等說以為見，推求成故。慧分別者，依如《毘曇》，得聞思修名慧分別。成實法中，觀五陰空名慧分別，不通聞思。為漏盡者，有論師說：依第四禪九無礙道得羅漢果，名為漏盡，以第四禪盡漏勝故。毘曇法中，依六地禪及三無色得羅漢果，名為漏盡。成實法中，一切聖人破壞假名證泥洹果，名為漏盡。四修定義，辨之麁爾。

The meaning of the four cultivations of samādhi is extensively distinguished in the Chapter on the Four Cultivations of Samādhi in the Tattvasiddhi-śāstra. What are the four names? First is bliss in the present life; second is for knowledge and vision; third is for discernment of wisdom; fourth is for the exhaustion of outflows. Regarding bliss in the present life, according to the Abhidharma, the wholesome dharmas of the first dhyāna are called bliss in the present life, because in the first dhyāna one first turns away from the pleasures of desire, so it is uniquely called bliss in the present life. In the system of the Tattvasiddhi, the second dhyāna and above, up to neither-conception-nor-non-conception, are called bliss in the present life, because in the first dhyāna there are initial and sustained application which scatter and agitate the mind, so it is not said to be present bliss. Question: The second dhyāna also has the agitation of joy; why is it spoken of as such? The treatise says: 'In the first [stage beyond the first] dhyāna, initial and sustained application are extinguished first, and the collection of the mind is deep'; therefore it is spoken of. If according to the Bodhisattvabhūmi, all dhyāna-samādhis are collectively called present bliss. Question: There is also the bliss of future existences; why is bliss in the present life uniquely spoken of? The Tattvasiddhi explains: 'Because it is near, it is called present bliss; being proximate, it is easily known and seen, hence it is uniquely spoken of. Furthermore, to destroy the present bliss of the five desires, bliss in the present life is taught. Moreover, the Buddha does not praise the bliss of future bodies, so he uniquely speaks of present bliss. Furthermore, worldly people think that renunciants have no present bliss, so the Buddha taught present bliss.' Question: All four cultivations are present bliss; why is the first alone uniquely called present bliss? In order to distinguish the four approaches, it is stated with reference to the first. Regarding 'for knowledge and vision,' according to the Abhidharma, the wisdom contemplating birth-and-death is called knowledge and vision. In the system of the Tattvasiddhi, cultivating the eight liberations, the ten totalities, and so forth is called knowledge; the five superknowledges and so forth are called vision, because they are accomplished through investigation. Regarding discernment of wisdom, according to the Abhidharma, attaining [the wisdoms of] hearing, reflection, and cultivation is called discernment of wisdom. In the system of the Tattvasiddhi, contemplating the emptiness of the five aggregates is called discernment of wisdom, and this does not extend to hearing and reflection. Regarding 'for the exhaustion of outflows,' some treatise masters say: relying on the ninth path of non-obstruction of the fourth dhyāna to attain the fruit of an arhat is called the exhaustion of outflows, because the fourth dhyāna is superior for exhausting outflows. In the system of the Abhidharma, relying on the dhyānas of the six grounds and the three formless [absorptions] to attain the fruit of an arhat is called the exhaustion of outflows. In the system of the Tattvasiddhi, all noble ones destroying provisional designations and realizing the fruit of nirvāṇa is called the exhaustion of outflows. The meaning of the four cultivations of samādhi is thus roughly distinguished.