大乘義章 13.10

13.10

第三門中義別有二：一明諸地支因有無、二明味淨無漏禪等支因有無。諸地有無，相狀如何？四根本禪一向有支，經論大同。未來、中間一向不具，未來但有覺觀捨根，更無餘支；中間但有觀及捨根，亦無餘支，故云不具。何故未來更無餘支？以彼未來未出欲惡，故無喜樂；未得初禪根本定故，無其一心。問曰：一心是其禪體，彼既名禪，何故無體？釋言：應有，微故不說。何故中間無其餘支？以中間禪求上未得，故無喜樂。未得二禪根本定故，無其一心；理亦應有，微故不說。彼四空定，經論不同。若依《瓔珞》，齊有五支，所謂想、護、止、觀、一心。依《舍利弗阿毘曇》中，同具四支，與四禪同。自餘經論並皆不說，當應俱有，名同四禪，更無別異，所以不論（此一門竟）。

In the third section, the analysis is twofold: first, clarifying the presence or absence of factors and causes in the various stages; second, clarifying the presence or absence of factors and causes in savour, pure, and untainted dhyānas, and so forth. What is the manner of their presence or absence in the various stages? The four root dhyānas definitely possess the factors without exception, in broad agreement across sūtras and treatises. The unarrived and intermediate are definitely incomplete without exception: the unarrived has only vitarka, vicāra, and the faculty of upekṣā, lacking any other factors; the intermediate has only vicāra and the faculty of upekṣā, likewise lacking any other factors; hence they are said to be incomplete. Why does the unarrived lack the remaining factors? Because the unarrived has not yet emerged from the evils of desire, it lacks joy and pleasure; because it has not yet attained the root samādhi of the first dhyāna, it lacks one-pointedness of mind. Question: One-pointedness of mind is the substance of dhyāna; since it is named dhyāna, why does it lack this substance? Explanation: It should be present, but because it is subtle it is not mentioned. Why does the intermediate lack the remaining factors? Because in intermediate dhyāna one seeks the upper without having yet attained it, it lacks joy and pleasure; because it has not yet attained the root samādhi of the second dhyāna, it lacks one-pointedness of mind. In principle it should also be present, but because it is subtle it is not mentioned. Regarding the four formless samādhis, sūtras and treatises differ. If according to the Yingluo jing, they uniformly have five factors, namely conceptualisation, guarding, śamatha, vipaśyanā, and one-pointedness of mind. According to the Śāriputrābhidharma, they uniformly possess four factors, identical with the four dhyānas. Other sūtras and treatises do not mention them at all; they should likewise possess them, their names being the same as the four dhyānas without any difference, which is why they are not discussed (this concludes one section).