大乘義章 12.22

12.22

如《成實》說，定能生聖，與聖作因，名聖支定。聖支不同，一門說五。五名是何？一是喜定、二是樂定、三是清淨心定、四明相定、五觀相定。初禪、二禪名為喜定，三禪名樂，第四禪中免三災、絕四受、滅出入息名清淨心定。此三猶是世俗四禪。依此三種發生理解名明名觀。始觀五陰苦無常等名之為明，破壞五陰觀五陰空說以為觀。問曰：何故世俗定中唯說四禪以為聖支？生聖強故。又問：此五位在何處？釋言：前三位在外凡，後之二種聞思已去。其中辨義，進退不定。一義釋云：聞思位中習解方便名之為明，修慧位中現見二空說以為觀。第二釋云：四現忍心同名為明，無相已去齊稱為觀。以小類大大亦應有，大中前三亦在外凡，明在種性，觀在解行。亦可明在種性解行，觀在地上。五聖支定，略辨如是。

As the *Tattvasiddhi* says, samādhi can generate noble beings and serves as a cause for noble beings, so it is called samādhi of the noble limbs. The noble limbs are not uniform; one gate explains five. What are the five names? First, the samādhi of joy; second, the samādhi of bliss; third, the samādhi of a pure mind; fourth, the samādhi of the sign of illumination; fifth, the samādhi of the sign of contemplation. The first and second dhyānas are called the samādhi of joy; the third dhyāna is called bliss; in the fourth dhyāna, escaping the three calamities, putting an end to the four feelings, and extinguishing inhalation and exhalation is called the samādhi of a pure mind. These three are still the mundane four dhyānas. Relying on these three, giving rise to the understanding of the principle is called illumination and contemplation. Initial contemplation of the five aggregates as suffering, impermanent, and so forth is called illumination; breaking down the five aggregates and contemplating the emptiness of the five aggregates is spoken of as contemplation. Question: Why is it that among mundane samādhis, only the four dhyānas are spoken of as noble limbs? Because their ability to generate noble beings is powerful. It is asked again: At which levels are these five located? Explanation: The first three levels are among the external ordinary persons; the latter two are from the stages of hearing and reflection onward. In distinguishing their meaning, interpretations vary back and forth. One explanation says: in the stages of hearing and reflection, practicing the skillful means of understanding is called illumination; in the stage of cultivation-wisdom, directly seeing the two kinds of emptiness is spoken of as contemplation. A second explanation says: the minds of the four direct forbearances are collectively called illumination; from the signless onward, they are uniformly designated as contemplation. By using the lesser to analogize the greater, they should also exist in the Mahāyāna: within the Mahāyāna, the first three are also among external ordinary persons, illumination is in the lineage nature, and contemplation is in understanding-practice. It could also be that illumination is in the lineage nature and understanding-practice, while contemplation is on the [bodhisattva] grounds. The five noble limbs of samādhi are briefly distinguished in this manner.