俱舍論記 12.121

12.121

「初二三定中至遭是外災壞」者，答。如二定喜受能為內災，與輕安俱潤身，如水相似故。欲界苦受不調柔性名為麁重，遍在身中。初定喜微，猶未能滅。二定喜極，遍身麁重由此極喜皆除盡故，故經中說苦根麁重第二定滅。故《正理》三十二云「第二靜慮喜受為內災，與輕安俱潤澤如水，故遍身麁重由此皆除。故經說苦根第二靜慮滅，以說內心喜得身輕安故。非唯火災，尋、伺止息亦由滅苦所依識身，故說苦根二靜慮滅。雖生上地，識身容現前。隨欲不行，自在故無過。然經言滅苦據正入定時，初靜慮中猶有尋、伺，無增上喜，不言苦滅。又云於初靜慮內具三災，外亦具遭三災所壞。第二靜慮內有二災，故外亦遭二災所壞。第三靜慮內唯一災，故外但遭一災所壞。餘文可知。

"In the first, second, and third dhyānas... is destroyed by these external disasters" is the reply. Just as the sensation of joy in the second dhyāna can act as an internal disaster, being accompanied by pliancy and moistening the body, resembling water. The unpliant nature of the sensation of suffering in the desire realm is called heaviness (dauṣṭhulya), which pervades the body. In the first dhyāna, joy is slight and not yet able to eliminate it. In the second dhyāna, joy is intense, and because the heaviness pervading the body is completely eliminated by this intense joy, the sūtra states that the heaviness of the faculty of suffering ceases in the second dhyāna. Therefore, Nyāyānusāra 32 says: "The sensation of joy in the second dhyāna serves as an internal disaster; accompanied by pliancy, it moistens like water, so the heaviness pervading the body is entirely removed by it. Hence the sūtra states that the faculty of suffering ceases in the second dhyāna, because it says that inner mental joy obtains bodily pliancy. Not only the disaster of fire, but the cessation of applied and sustained thought is also due to the cessation of the bodily consciousness upon which suffering relies; therefore it is said that the faculty of suffering ceases in the second dhyāna. Although one is born in a higher stage, bodily consciousness may still manifest, yet it does not function at will, so being under control, there is no fault. However, when the sūtra speaks of the cessation of suffering, it refers to the time of actual absorption; in the first dhyāna, there are still applied and sustained thought and no predominant joy, so it does not speak of the cessation of suffering." It also says that the first dhyāna internally possesses the three disasters, so externally it is also destroyed by all three disasters. The second dhyāna internally has two disasters, so externally it is also destroyed by two disasters. The third dhyāna internally has only one disaster, so externally it is destroyed by only one disaster. The rest of the text can be understood.