俱舍論頌疏論本 28.32

28.32

Explanation: Only in the pure and undefiled four dhyānas are there eighteen factors. The first dhyāna possesses five factors: 1. investigation (vitarka), 2. examination (vicāra), 3. joy (prīti), 4. bliss (sukha), 5. samādhi (samādhi). The second dhyāna has only four factors: 1. internal serenity (adhyātmasaṃprasāda), 2. joy, 3. bliss, 4. samādhi. The third dhyāna possesses five factors: 1. equanimity as a mental factor (upekṣā; explained as: being equanimity among the great wholesome ground [dharmas], it is called equanimity as a mental factor), 2. right mindfulness (smṛti), 3. right discernment (samprajanya), 4. feeling of bliss (sukhavedanā), 5. samādhi (the former two are the bliss of pliancy; this bliss is the bliss of feeling). The fourth dhyāna has only four factors: 1. purity of equanimity (upekṣāparisuddhi), 2. purity of mindfulness (smṛtiparisuddhi; having separated from the eight afflictions, it gains the name 'purity', as explained below), 3. neither-painful-nor-pleasant feeling (this is the 'neutral feeling' in the verse), 4. samādhi. Question: "Why do the first two dhyānas establish pliancy and not establish equanimity, while the latter two dhyānas establish equanimity and not establish pliancy?" Answer: "The third dhyāna abandons intense joy and the fourth dhyāna abandons intense bliss, hence they establish equanimity; since the first two do not abandon them, they establish pliancy." Question: "Faith pervades all levels; why is faith established as a factor only in the second dhyāna?" Answer: "The arising of predominant, pure faith necessarily depends on great joy; because the second dhyāna has superior joy, it establishes the factor of internal serenity." Question: "Discernment pervades all levels; why does the third dhyāna alone establish discernment as a factor?" Answer: "That [level] has the feeling of bliss; lest one indulge in this bliss and not aspire to the higher levels, as an antidote to this, the factor of right discernment is established." Question: "Mindfulness pervades all levels; why do the third and fourth dhyānas alone establish mindfulness as a factor?" Answer: "This third dhyāna may be overwhelmed and submerged by the superior joy of the second dhyāna, and the fourth dhyāna may be hindered by the superior bliss of the third dhyāna; being obstructed by the lower levels, one would be unable to depart from the defilement of one's own level; therefore, the World-Honoured One urged abiding in right mindfulness." Question: "Why do the first and third dhyānas each possess five factors, while the second and fourth dhyānas each possess four factors?" Answer: "The evils of the desire realm are difficult to sever, difficult to break, and difficult to transcend; therefore, the first dhyāna must possess five factors. The second dhyāna has extremely intense joy, which is difficult to sever, difficult to break, and difficult to transcend; therefore, the third dhyāna establishes five factors. The first and third lack such circumstances; therefore, in the second and fourth, only four factors are established. Another explanation: it is in order to conform with the method of leap-over concentration—that is, leaping from a five-factored concentration into a five-factored concentration, and again leaping from a four-factored concentration into a four-factored concentration, because when the factors are equal, it is easy to leap over."