俱舍論記 11.91

11.91

「樂生三者至故名樂生」者，解三樂生。初、二、三定名三靜慮，於三靜慮處各有三，名九處生受三種樂。言三樂生者，一謂彼初定有情，安住離欲惡不善法而生喜、樂。或即定名離，由離勢力生喜、樂故。准《法蘊足論》第七，喜謂喜受，樂謂輕安。二謂彼二定有情，安住從初定生二定喜、樂，或即由彼二定勢力生喜、樂故。喜、樂如前解。三謂彼三定有情，安住離二定喜、生三定樂。故《集異門》說離喜之樂。三定言樂，所謂樂受。長時安住此三種樂，此三種長時離苦，長時受用此三種樂，故名樂生。准《集異門》，長時等三皆通三樂。應知此中所言樂者，或喜受名樂，或輕安名樂，或樂受名樂。又助一解：初定長時安住樂，二定長時離苦。初定雖亦離苦，猶有苦依；二定離苦及離苦依，以相顯故，故言離苦。三定長時受樂。

"As for the three productions of pleasure... hence they are named productions of pleasure": this explains the three productions of pleasure. The first, second, and third dhyānas are called the three dhyānas. In the three dhyānas there are three abodes each, which is called being born in the nine abodes and experiencing three kinds of pleasure. As for the three productions of pleasure: first refers to the sentient beings of the first dhyāna, who dwell in joy and pleasure born from being secluded from desires and evil, unwholesome dharmas. Or the concentration itself is called "seclusion," because joy and pleasure are generated through the power of seclusion. According to fascicle 7 of the *Dharmaskandha-śāstra*, "joy" refers to the feeling of joy (prīti-vedanā), and "pleasure" refers to pliancy (praśrabdhi). Second refers to the sentient beings of the second dhyāna, who dwell in the joy and pleasure born from the first dhyāna into the second dhyāna, or generated precisely by the power of that second dhyāna. Joy and pleasure are explained as before. Third refers to the sentient beings of the third dhyāna, who dwell in the pleasure of the third dhyāna born from departing from the joy of the second dhyāna. Therefore the *Saṅgītiparyāya* speaks of the pleasure of being separated from joy. In the third dhyāna, "pleasure" refers to the feeling of pleasure (sukha-vedanā). Dwelling long in these three kinds of pleasure, being long free from suffering in these three kinds, and long experiencing these three kinds of pleasure, they are therefore named "productions of pleasure." According to the *Saṅgītiparyāya*, the three items such as "long" all apply to the three pleasures. It should be known that regarding what is called "pleasure" here, either the feeling of joy is named pleasure, or pliancy is named pleasure, or the feeling of pleasure is named pleasure. A supporting explanation also states: in the first dhyāna they dwell long in pleasure; in the second dhyāna they are long free from suffering. Although the first dhyāna is also free from suffering, it still has the basis of suffering; the second dhyāna is free from suffering and free from the basis of suffering, and because its characteristics are prominent, it is said to be free from suffering. In the third dhyāna they experience pleasure long.