大乘義章 12.24

12.24

五聖智三昧，如《成實論．五聖智品》說。名字是何？一聖清淨三昧、二非凡所近智者所讚三昧、三寂滅妙離三昧、四現樂後樂三昧、五者一心出入三昧。聖清淨者，行者在於見諦道時所修禪定，時若起煩惱，則以智慧除彼煩惱令定清淨，名聖清淨。非凡所近智所讚者，行者能破世俗假名入無相位，所得聖定名非凡近智所讚也。寂滅離者，論自釋言「薄諸煩惱令貪等滅，名為寂滅，此斯陀含所得之定；妙盡欲界微細煩惱，名為妙離，此阿那含所得之定。」現樂後樂者，於現在世證煩惱斷名為現樂，未來世中得泥洹果名為後樂。此上二界一切煩惱對治定也。一心出入者，論自釋言「行者常行無相心故，名為一心出入三昧。」此一在於無學位中。准小類大，大亦具有。解行已前名聖清淨，歡喜地中名非凡近智者所讚，二地已上至第八地名寂滅妙離，九地十地名現樂後樂，佛地名為一心出入。問曰：何故說此五種？《成實》釋言「佛明定中非但繫心亦有聖智，是故說之。」五聖智三昧，相別麁爾。

The samādhis of the five noble knowledges are as explained in the chapter on the "Five Noble Knowledges" in the Tattvasiddhi-śāstra. What are their names? First, the samādhi of noble purity; second, the samādhi praised by the wise and not approached by ordinary people; third, the samādhi of tranquil extinction and wondrous detachment; fourth, the samādhi of present bliss and subsequent bliss; fifth, the samādhi of single-minded entering and emerging. Regarding 'noble purity': when a practitioner is on the path of seeing the truths, if afflictions arise while cultivating dhyāna-samādhi, they use prajñā to eliminate those afflictions and purify the samādhi; hence it is called 'noble purity'. Regarding 'praised by the wise and not approached by ordinary people': the practitioner can shatter worldly conventional designations and enter the signless stage; the noble samādhi attained is called 'praised by the wise and not approached by ordinary people'. Regarding 'tranquil extinction and detachment': the treatise itself explains, "Thinning out all afflictions to extinguish greed and the like is called 'tranquil extinction'—this is the samādhi attained by a sakṛdāgāmin; wondrously exhausting the subtle afflictions of the desire realm is called 'wondrous detachment'—this is the samādhi attained by an anāgāmin." Regarding 'present bliss and subsequent bliss': realizing the severance of afflictions in the present life is called 'present bliss'; attaining the fruit of nirvāṇa in a future life is called 'subsequent bliss'. This is the samādhi that counteracts all afflictions of the two higher realms. Regarding 'single-minded entering and emerging': the treatise itself explains, "Because the practitioner constantly practices with a signless mind, it is called 'the samādhi of single-minded entering and emerging'." This one is in the stage of the non-learner. Assessing the Mahāyāna by analogy with the Hīnayāna, the Mahāyāna also possesses them completely: prior to resolute practice it is called 'noble purity'; in the Joyous Ground it is called 'praised by the wise and not approached by ordinary people'; from the second ground up to the eighth ground it is called 'tranquil extinction and wondrous detachment'; the ninth and tenth grounds are called 'present bliss and subsequent bliss'; and the Buddha ground is called 'single-minded entering and emerging'. Question: Why are these five taught? The Tattvasiddhi explains, "The Buddha clarifies that in samādhi there is not only the tying of the mind, but also noble knowledge; therefore they are taught." The distinct characteristics of the samādhis of the five noble knowledges are roughly thus.