瑜伽論記 17.461

17.461

答：初禪治於欲界，欲界非法最多，故須尋伺二法為治，創離亂始故立喜樂二為利益，初禪過少故二禪中立內等淨一法為治，創離定地煩惱，故立喜樂二為利益，第三禪中有自地種種留難，故立三治，為防下喜立念行捨，防自地樂故立正智，於生死中此樂最勝，故立一支樂為利益，瑜伽有說念捨正智，唯防下喜，第四禪中但有他地留難，謂三禪樂故立念捨為治，既離苦樂變法畢竟，是故唯立不苦不樂以為利樂。

Answer: The first dhyāna counteracts the desire realm; the unlawful things of the desire realm are the most numerous, so the two dharmas of investigation and reflection are needed as antidotes. Because it is the beginning of initial separation from confusion, the two of joy and pleasure are established as benefits. Faults are few in the first dhyāna, so in the second dhyāna, the single dharma of inner equal purification is established as the antidote; because it is the initial separation from afflictions of the dhyāna stage, the two of joy and pleasure are established as benefits. In the third dhyāna, there are various obstacles belonging to its own stage, so three antidotes are established: to guard against the lower joy, mindfulness and equanimity in action are established; to guard against the pleasure of its own stage, correct knowledge is established. Because this pleasure is supreme within saṃsāra, a single limb, pleasure, is established as the benefit. The Yogācāra[bhūmi] states that mindfulness, equanimity, and correct knowledge only guard against the lower joy. In the fourth dhyāna, there are only obstacles from other stages—namely, the pleasure of the third dhyāna—so mindfulness and equanimity are established as antidotes; having permanently separated from the fluctuating dharmas of pain and pleasure, neither-pain-nor-pleasure is exclusively established as the benefit.