摩訶止觀 9.32

9.32

正禪五支者：若初觸觸身，在緣名「覺」；細心分別八觸及十眷屬，名為「觀」；慶昔未得而今得故，名為「喜」；恬愉名為「樂」；寂然名「一心」。《毘曇》二十三心數一時而發，取其強者判為五支。五支悉是定體，體前方便如上說。《成論》明五支前後相次而起。四支為方便，一心支為定體。《大集》以第六默然心為定體。有人言五支在欲界第九心；或言在欲界定前。此則非五支也。

As for the five factors of proper dhyāna: when the initial touch touches the body, resting on the object is called 'applied thought' (vitarka); subtler mental differentiation of the eight touches and their ten attendants is called 'sustained thought' (vicāra); rejoicing because one has now attained what was previously unattained is called 'joy' (prīti); serene pleasure is called 'bliss' (sukha); and utter quiescence is called 'one-pointedness of mind' (ekāgratā). According to the Abhidharma, twenty-three mental factors arise simultaneously, and taking the strongest among them, they are designated as the five factors. The five factors are entirely the substance of concentration, while the expedients prior to this substance are as explained above. The Chengshi lun explains that the five factors arise in succession before and after: the four factors serve as expedients, and the factor of one-pointedness of mind serves as the substance of concentration. The Mahāsaṃnipāta takes the sixth quiescent mind as the substance of concentration. Some say that the five factors are in the ninth mind of the desire realm; others say they are before the desire-realm concentration. These are not the five factors.