俱舍論記 3.45

3.45

Regarding "This feeling in the body and mind […] therefore it is established as a single faculty": this is the answer, explaining why there is no distinction. This feeling of equanimity is alike non-conceptual whether in body or mind; therefore it is not established separately. Suffering and pleasure differ, and for that reason they are established separately. Suffering and pleasure in the mind mostly arise through conceptual discrimination, being called grief and joy. Although the mental pleasure of the third dhyāna is without conceptual discrimination, it is named according to the majority of conceptual discriminations; hence it is said to 'mostly arise through conceptual discrimination'. Suffering and pleasure in the body arise without conceptual discrimination, arising in accordance with the force of the object, being called suffering and pleasure. When an arhat or those of the preceding three fruits experience those five feelings as appropriate, they also arise in this manner. This adduces the noble ones to show that they are the same as ordinary persons. Therefore, in establishing these sufferings and pleasures as faculties, body and mind are distinct. Equanimity is non-conceptual and arises spontaneously; for that reason, in establishing it as a faculty, body and mind are combined into one. Furthermore, suffering differs in how it harms the body versus the mind, and pleasure differs in how it benefits the body versus the mind; therefore separate faculties are established. Equanimity has no distinct characteristics; therefore it is established collectively as one.