瑜伽論記 4.81

4.81

答：苦根所依及尋伺初定有故二禪滅，喜樂所依無別引，離染之時麁重亡。若初靜慮已斷苦根，是則行者入初靜慮，及第二時，受所作住，差別應無等者，此意說言：初定滅憂二定滅苦，由此雖有現法樂住遂成差別；若初定中已滅苦者，二定無別現法樂住應無差別。經說：靜慮出受差別住成差別故。又此斷受有差別故，初定尋伺不寂靜麁重不斷滅，二定方寂靜麁重方斷滅，若初定中，苦根已斷此別應無。

Answer: The support of the faculty of suffering as well as investigation and reflection exist in the first dhyāna, so it is extinguished in the second dhyāna; the supports of joy and pleasure have no separate induction, so at the time of detachment from desire their coarseness and weight perish. Regarding 'If the first dhyāna had already cut off the faculty of suffering, then when a practitioner enters the first dhyāna and the second, there would be no distinction in the dwellings produced by feelings...': the intended meaning here is that the first dhyāna extinguishes grief and the second dhyāna extinguishes suffering; thereby, although both are dwellings happily in the present life, a distinction is formed. If the first dhyāna had already extinguished suffering, the second dhyāna would have no difference, and their dwellings happily in the present life should be without distinction. The sūtra states that dhyānas emerge from the distinctions of feelings, so their dwellings form distinctions. Furthermore, because this cutting off of feelings has distinctions, in the first dhyāna investigation and reflection are not stilled and their coarseness and weight are not severed or extinguished; only in the second dhyāna are they stilled and their coarseness and weight severed and extinguished. If in the first dhyāna the faculty of suffering were already cut off, this distinction should not exist.