俱舍論頌疏論本 28.36

28.36

問：「初、二已有樂支，何故第三說增樂受？」答：「頌言『初二樂輕安』，由初、二定樂是輕安樂，故於第三說增樂受。」問：「何故初、二無樂受樂？」答：「初、二定中無樂根故，謂初、二定無心受樂，說有喜故。雖初、二定有身受樂，正在定中，無三識故。依經部宗，初、二定樂是身受樂，非輕安樂，以經部師許在定中得有身識，謂在定內有輕安風從勝定生，順生身識相應樂受，遍觸身故。又引經云：『諸聖弟子於離生喜已斷五法，修習五法，所修五者，一歡、二喜、三輕安、四樂、五三摩地。』此經輕安與樂別說，故初、二樂非是輕安。」

Question: "The first and second already have the factor of bliss; why does the third say that feeling of bliss is added?" Answer: "The verse says: 'The bliss of the first two is pliancy.' Because the bliss of the first two dhyānas is the bliss of pliancy, it is said that feeling of bliss is added in the third." Question: "Why is there no bliss of feeling in the first and second?" Answer: "Because the faculty of bliss does not exist in the first and second dhyānas; that is, in the first and second dhyānas there is no mental feeling of bliss, as they are said to have joy. Although the first and second dhyānas have physical feeling of bliss, while properly absorbed in concentration, there are no three [external] consciousnesses. According to the Sautrāntika school, the bliss of the first and second dhyānas is physical feeling of bliss, not the bliss of pliancy, because the Sautrāntika masters accept that physical consciousness can exist within concentration—namely, that within concentration there is a wind of pliancy born from superior concentration which conforms to and generates the feeling of bliss associated with physical consciousness, pervading and touching the body. Furthermore, they cite a sūtra: 'The noble disciples, regarding the joy born of detachment, have already severed five dharmas and cultivate five dharmas; the five cultivated are: 1. gladness, 2. joy, 3. pliancy, 4. bliss, and 5. samādhi.' In this sūtra, pliancy and bliss are spoken of separately; therefore, the bliss of the first and second is not pliancy."