瑜伽論記 4.57

4.57

First, explaining the names: 'factors' means branches, as in the factors of awakening and the path. The Sarvāstivādins say: absorption is dhyāna and also a factor of dhyāna; the remaining are factors of dhyāna but not dhyāna. The true meaning is like the four divisions of an army, because each serves as an antidote: equanimity, mindfulness, and alertness, based on the stage of absorption, are equally able to remove hindrances and are thus called 'inner tranquility' because they purify all hindrances; the remaining names can be understood accordingly. Discerning their essence, there are seven. Because of the pleasant feeling in the first and second dhyānas, the essence of inner tranquility is not faith. The Tripiṭaka Master says: except for the unperturbed absorption, factors are established in the other two absorptions. In the pure absorption with defilements, investigation and reflection are accompanied by the wisdom of cultivation; whenever cultivating any virtue, one possesses investigation and reflection in the preliminary expedient means, but upon reaching the root [absorption], there is no investigation or reflection. In the eightfold noble path with defilements, the essence of investigation is established as right thought. In the taintless eightfold noble path, if accompanied by the subsequently attained wisdom, right thought is established within the mental factors of investigation and reflection because it produces speech. In the non-conceptual wisdom, the simultaneous eightfold path is spoken of as two based on one essence of wisdom: because it is free from wrong view, it is called right view; because it is free from wrong thought, it is called right thought. Because the directly witnessed wisdom is not the cause of speech, right thought is not established based on that essence of investigation. Since the Daśabhūmika Sūtra says, 'Why do pure, conscious persons...', we know that when the subsequently attained wisdom produces speech, it is conjoined with investigation. Joy and pleasure are spoken of in two aspects from a single essence: where it causes the mind of mental consciousness to be delighted and comfortable, it is called joy; where it causes the ālaya and physical body to be comfortable and delighted, it is called pleasure. This follows the text of the Abhidharma[-samuccaya]. If one follows the Yogācāra[bhūmi], it states: causing the supporting ālaya to be delighted is called pleasure. Although it is known that the ālaya is always accompanied by equanimity, nevertheless in painful realms such as the hells, it also causes the supporting ālaya to be largely uncomfortable; if in the pleasant realms of humans and devas, it causes the ālaya to be delighted and at peace. In the first and second dhyānas, although it is explained that joy and pleasure are both of the nature of the feeling of joy, when explaining the virtues and afflictions conjoined with feelings, it is only said that the first and second dhyānas are conjoined with the faculty of joy, not that they are accompanied by pleasure.