[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 10.38 # 瑜伽師地論略纂 10.38 瑜伽師地論略纂 10.38 - **Language:** Classical Chinese ### [10.38](https://indike.org/pramana/in.bauddha.taisho.1829.10.38) 論解五種樂中略出體性，言因樂者以三法為體，謂順樂果業及根塵二法能生順樂受觸者此三是因。樂體即通五蘊性，以通取順樂果業故，相應共有皆因。樂體通五蘊為體。二者、受樂，即喜樂受，通漏無漏為受樂體。三、苦對治樂，如文謂寒熱等苦息所生起樂覺，即以慧為苦對治樂體。又苦無之處義說為此樂，非實有體。以下文中自當簡釋，即隨所得。或通五蘊是此受體。四、受斷樂，即以想受滅定為樂體，即是厭心種上立滅定，滅定位中所有厭心種子皆此樂體。論云以定為樂體故。五、無惱害樂。論有四種：一、出離樂，即出家人，下文結云能隨順故，即隨菩提樂也。二、遠離樂，謂初禪中所得離生喜樂，即以受數為體也。三、寂靜樂，文言二禪以上諸尋、伺息名寂靜樂，即以第二禪以上定為此樂體，以除尋、伺故，亦以慧為樂體。四、三菩提樂，即正覺，謂無分別智樂；或通取後得智為此樂體，以斷惑得此智所得無為涅槃樂是此樂收，為證寂滅故，說寂滅從心、心所收。乃五樂體性也。又此五樂皆是有為，不明無為，故不取涅槃寂滅樂也。 > When the treatise explains the five kinds of pleasure, it briefly identifies their intrinsic natures. As for "causal pleasure (hetu-sukha)," its essence consists of three dharmas: karma conforming to pleasurable fruit, and the two dharmas of faculties and sense objects that can produce contact conforming to pleasurable feeling; these three are the cause. The essence of pleasure extends across the nature of the five aggregates; because it comprehensively takes the karma conforming to pleasurable fruit, all associated and co-existent \[dharmas\] are causes. The essence of pleasure takes the five aggregates as its nature. Second is "experiential pleasure (vedanā-sukha)," which is joyful and pleasurable feeling; it covers both the contaminated and uncontaminated as the essence of experiential pleasure. Third is "pleasure counteracting suffering (duḥkha-pratipakṣa-sukha)"; as the text states, it is the pleasant perception arising from the cessation of sufferings such as cold and heat, taking prajñā as the essence of pleasure counteracting suffering. Moreover, the place where suffering is absent is metaphorically spoken of as this pleasure; it has no real essence. Below in the text, it will be distinguished and explained on its own, according to what is attained; or it extends across the five aggregates as the essence of this feeling. Fourth is "pleasure of the cessation of feeling (vedanā-nirodha-sukha)," which takes the absorption of cessation of ideation and feeling (saṃjñā-vedayita-nirodha-samāpatti) as the essence of pleasure; that is, the absorption of cessation is posited upon the seeds of the mind of revulsion, and all seeds of the mind of revulsion in the state of the absorption of cessation are the essence of this pleasure, because the treatise says that absorption is the essence of pleasure. Fifth is "pleasure free from affliction (anupadrava-sukha)." The treatise gives four kinds: 1. Pleasure of renunciation (naiṣkramya-sukha), namely, those who have gone forth; the text below concludes that because it can accord with \[awakening\], it accords with the pleasure of awakening. 2. Pleasure of seclusion (praviveka-sukha), namely, the joy and pleasure born of seclusion attained in the first dhyāna, which takes feeling as its essence. 3. Pleasure of tranquility (upaśama-sukha); the text says that the cessation of all coarse and subtle examination (vitarka and vicāra) from the second dhyāna and above is called the pleasure of tranquility, which takes the absorptions of the second dhyāna and above as the essence of this pleasure, because coarse and subtle examination are removed; it also takes prajñā as the essence of pleasure. 4. Pleasure of complete awakening (sambodhi-sukha), namely, correct awakening, referring to the pleasure of non-conceptual wisdom; or it comprehensively takes subsequent wisdom as the essence of this pleasure, because the pleasure of unconditioned nirvāṇa attained through cutting off defilements and obtaining this wisdom is subsumed under this pleasure; for the sake of realizing tranquility and cessation, tranquility and cessation are said to be subsumed under mind and mental factors. Such is the intrinsic nature of the five pleasures. Furthermore, these five pleasures are all conditioned, not explaining the unconditioned; therefore they do not take the tranquility and cessation pleasure of nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 10.37](https://indike.org/pramana/in.bauddha.taisho.1829.10.37) - [Next: 10.39](https://indike.org/pramana/in.bauddha.taisho.1829.10.39) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1829.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.10.38) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.8.476) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.10.38](https://indike.org/pramana/in.bauddha.taisho.1829.10.38) · Pramāṇa