大乘百法明門論開宗義決 1.114

1.114

若在初二靜慮近分等者。然四靜慮有四種別。一未至地。二中間禪。三近分定。四根本地。根本地者。即四靜慮從前加行至本地中。故所至定名根本地。近分定者。是根本定所有加行。謂由厭下為苦麁障。欣樂上地為靜妙離。能與本地而為近因名為近分。中間禪者。即是第二靜慮近分。以初靜慮有尋有伺。第二靜慮無尋無伺。而此近分無尋唯伺。對前有無故名中間。未至地者。即初靜慮近分定也。由出欲界未至初禪。故此近分名未至地。上地近分已至定地。不得此名不應為例。已彼初二靜慮近分是彼根本靜慮加行。未得容豫。雖有適悅而未周遍。故但名喜而不名樂。其二靜慮已至根本。無所求趣適悅周遍。故約身心名喜名樂　若法決定有境為主等者。為要三義方成所依。一者決定。簡識起時不定有者。且於眼識十緣之中。雖要光明未必決定。如天眼等不必依故。二者有境。簡決定中非有境法。謂餘六根遍行五法。餘雖決定而非有境故非所依。三者為主。簡有境中遍行五法。雖是決定而非主故不名所依。唯五色根六七八識。具此三義具心心所。取自所緣乃是所依。

Regarding "if in the threshold stage of the first two dhyānas": there are four distinctions within the four dhyānas: 1. the not-yet-arrived stage (anāgamya-bhūmi); 2. the intermediate dhyāna (dhyānāntara); 3. the threshold concentration (sāmantaka-samādhi); 4. the fundamental stage (maula-bhūmi). The "fundamental stage" refers to the four dhyānas proceeding from previous preparatory application into the fundamental stage itself; thus the concentration reached is called the fundamental stage. The "threshold concentration" is the preparatory application for the fundamental concentration: by reviling what is below as suffering, coarse, and obstructive, and delighting in the higher stage as peaceful, sublime, and detached, it can serve as the proximate cause for the fundamental stage, and is therefore called "threshold". The "intermediate dhyāna" is the threshold of the second dhyāna: because the first dhyāna has vitarka and vicāra, while the second dhyāna has neither vitarka nor vicāra, but this threshold has vicāra alone without vitarka; being contrasted with the presence and absence of the former, it is called "intermediate". The "not-yet-arrived stage" is the threshold concentration of the first dhyāna: having emerged from the kāma-dhātu but not yet arrived at the first dhyāna, this threshold is therefore called the "not-yet-arrived stage". The thresholds of the higher stages have already arrived at the stages of concentration; they do not receive this name and should not serve as an analogy. Since the thresholds of the first two dhyānas are the preparatory applications for those fundamental dhyānas, they have not yet attained ease; though there is agreeable pleasure, it is not yet pervasive; hence it is called joy (prīti) and not bliss (sukha). When the two dhyānas have reached the fundamental stage, there is nothing further to seek or pursue, and agreeable pleasure is pervasive; therefore, with respect to body and mind, they are called joy and bliss. Regarding "If a dharma definitely has an object and is dominant": three meanings are required to constitute a support (āśraya). First, "definiteness": this excludes that which does not definitely exist when a consciousness arises. For example, among the ten conditions of visual consciousness, although light is needed, it is not necessarily definite, since the divine eye and so forth do not necessarily rely on it. Second, "having an object": this excludes dharmas among the definite ones that do not possess an object, namely the other six sense faculties and the five omnipresent dharmas; though the rest are definite, they do not possess an object, and thus are not supports. Third, "being dominant": this excludes the five omnipresent dharmas among those that have an object; though they are definite, because they are not dominant, they are not called supports. Only the five physical sense faculties and the sixth, seventh, and eighth consciousnesses possess these three meanings, equipping minds and mental factors to apprehend their own objects, and are therefore supports.