俱舍論頌疏論本 5.26

5.26

"Cessation is initial in humans" clarifies that the absorption of cessation is initially generated among humans. The non-conceptual absorption has been practiced from beginningless time and is easy to generate, so it can be initially generated in both realms. This absorption of cessation has never been cultivated or practiced before, and is difficult to generate; therefore, it must be generated in humans first, because among humans there is the power of teaching and their intellectual comprehension is sharp. The treatise says: "After this is initially cultivated and generated among humans, with regression as a prior condition, one is then born into the form realm, and based on a body of the form realm one subsequently cultivates and generates it again." The explanation says: There is regression from the absorption of cessation, and therefore one is born into the form realm; if one does not regress, one is born directly into the Peak of Existence. Having been born into the form realm, by the power of previous practice one is able to generate the absorption of cessation. Now, these two absorptions extinguish mind and mental factors. Yet they are designated simply as 'non-conceptual' or 'extinction of feeling and conceptualization' because during preparation one is particularly averse to these; hence they are distinctively labeled. For instance, tīrthikas postulate that suffering and pleasure constitute saṃsāra; wishing to cultivate the non-conceptual [absorption], they first think: 'In the desire realm there is suffering; in the first, second, and third dhyānas there are the feelings of joy and pleasure.' Failing to understand that in the fourth there is equanimity and other minds and mental factors, they say: 'Although the fourth dhyāna is free from suffering and pleasure, there are still conceptions and thoughts, and nirvāṇa is not yet attained; I must now extinguish them.' Therefore, during preparation they are particularly averse to conceptualization. As for the noble ones, because in the desire and form realms there are feelings of fatigue, and in the fourth dhyāna and formless realms there are coarse, active conceptualizations, seeking a peaceful dwelling and wishing temporarily to quiet the mind, they are particularly averse to feeling and conceptualization during preparation. Thus, these two absorptions are named on the basis of their preparation. Therefore the treatise says: "Because during the preparation for these two absorptions there is aversion toward these, just as [a knowledge] that also knows feelings and so forth is named solely 'knowledge of another's mind.'" The explanation says: Although the knowledge of another's mind also knows mental factors, in cultivating preparation one only desires to know the mind; hence, following the preparation, it is named 'knowledge of another's mind.' Furthermore, these two absorptions have twenty-two entities as their substance. Prior to cultivating the absorption, there are twenty-one mental factors and one primary mind. The twenty-one mental factors are: the ten universal mental factors, the ten major good mental factors, and either delight or disgust. In order to extinguish these, there are twenty-two entities of conditioned factors dissociated from mind that take their place, termed 'non-conceptual' and so on; thus, the absorption's substance corresponds to the extinction of precisely that number of minds and mental factors.