大乘義章 13.34

13.34

第三門中義別有四：一支因同異、二支因先後、三定體具、四明支因多少廢立。言同異者，依如《毘曇》，初禪五支體性各異，乃至四禪支別亦然。若依《成實》，始終通論皆即於心，心外無數，隨其行相非無同異。如初禪中，覺觀體同，前後為異。彼說麁心初思名覺，細心後思說之為觀，而體是一。初二禪中喜樂體同，故彼論言「彼喜初來在身名樂，後時名喜。」彼說初禪二禪中樂亦是受樂故與喜一，二禪內淨與一心同。故彼論言「內淨支者，即二禪體。」三禪安慧與念體同，故彼論言「三禪安慧與念同故，後分禪中不立安慧。」無漏三禪望有漏禪說為後分。又三禪中捨與樂同，故彼論言「我不說捨外別更有樂，即捨說樂。」第四禪中四支各別，大乘法中心識有三：一是事識、二是妄識、三是真識。彼事識中心與數異，於中說禪，支因各別。妄識之中義別六重，如馬鳴說，根本四重心數無別，於中說禪，支因體同；末後兩重心與數異，於中說禪，支因各別。真識之中心數無別，於中說禪，支因體一（此一門竟）。

In the third section, the meanings are distinct in four respects: first, identity and difference of the factors and causes; second, sequence of the factors and causes; third, the completeness of the substance of the samādhi; fourth, explaining the rejection and retention of the number of factors and causes. Regarding identity and difference: according to the Abhidharma, the substantial natures of the five factors of the first dhyāna are each different, and so forth up to the differentiation of the factors of the fourth dhyāna, which is also like this. If according to the Tattvasiddhi, comprehensively discussed from beginning to end, they are all just mind itself, and there are no caittas outside of mind; according to their active characteristics, they are not without identity and difference. For instance, in the first dhyāna, the substance of investigation and analysis is identical, differing only as earlier and later: that treatise states that coarse mind and initial thought are called investigation, while subtle mind and subsequent thought are termed analysis, yet their substance is one. In the first and second dhyānas, the substances of joy and pleasure are identical; hence that treatise states: "When that joy first arrives, in the body it is called pleasure; at a later time it is called joy." That [treatise] states that the pleasure in the first dhyāna and second dhyāna is also feeling-pleasure and therefore identical with joy; the inner purity of the second dhyāna is identical with one-pointedness of mind. Hence that treatise states: "The factor of inner purity is just the substance of the second dhyāna." The serene wisdom of the third dhyāna is identical in substance with mindfulness; hence that treatise states: "Because the serene wisdom of the third dhyāna is identical with mindfulness, serene wisdom is not posited in the subsequent division of the dhyāna." The untainted third dhyāna, viewed in relation to the tainted dhyāna, is called the subsequent division. Furthermore, in the third dhyāna, equanimity is identical with pleasure; hence that treatise states: "I do not say that there is another pleasure apart from equanimity; pleasure is spoken of as identical with equanimity." In the fourth dhyāna, the four factors are each distinct. In the Mahāyāna teaching, consciousness has three aspects: first, phenomenal consciousness; second, deluded consciousness; third, true consciousness. In that phenomenal consciousness, mind and caittas are different; when dhyāna is explained within it, the factors and causes are each distinct. Within deluded consciousness, the meaning is distinguished into six tiers, as Aśvaghoṣa stated: in the four fundamental tiers, mind and caittas are not distinct; when dhyāna is explained within them, the substances of the factors and causes are identical; in the final two tiers, mind and caittas are different; when dhyāna is explained within them, the factors and causes are each distinct. Within true consciousness, mind and caittas are not distinct; when dhyāna is explained within it, the substances of the factors and causes are identical in substance. (This concludes the first subsection.)