瑜伽師地論略纂 15.75

15.75

「悲羂菩薩」者，羂不令離生死，如馬被羂。依未至定得第三果時，起初靜慮喜根不者？答：有一能入，有一不能，謂利根眾多善資助，身能現起。此有二：一、利根；二、眾多善本資助。如鈍根者雖善多資助，根鈍不能入，如利根無善資不能入，要利根善助方起喜也。如不能者，得果已，方別引起喜根。法師云：何以不說樂者？以樂即喜受，義說無別體，故不說。如第三禪方有真樂受，准此義說，樂亦得故。前引證有喜受亦有樂，言悅五根義即是樂，然以無別方便，定處五根隱而不說有亦同何妨。

The "bodhisattva caught by the snare of compassion": the snare keeps them from leaving saṃsāra, just as a horse is snared. When attaining the third fruit on the basis of the access concentration, do they give rise to the joy faculty of the first dhyāna or not? Answer: One can enter, and one cannot enter; that is, for one of sharp faculties who is aided by many wholesome [roots], it can be manifested in the body. Here there are two [conditions]: first, sharp faculties; second, being aided by many wholesome roots. If one is of dull faculties, even if aided by many wholesome [roots], because the faculties are dull one cannot enter; just as one of sharp faculties without the assistance of wholesome [roots] cannot enter; joy is aroused only when one has sharp faculties and wholesome assistance. For one who cannot, only after attaining the fruit do they separately induce the joy faculty. The Dharma Master says: Why is pleasure not spoken of? Because pleasure is just the sensation of joy, and is explained as having no separate essence, hence it is not spoken of. Just as in the third dhyāna only there is true pleasure sensation; according to this explanatory sense, pleasure is also attained. Earlier, citation was made proving that there is joy sensation and there is also pleasure; the statement that gladdening the five faculties is in meaning precisely pleasure, yet because there is no separate expedient means, the five faculties are concealed in the state of concentration and not spoken of; even if they were present, what would be the harm?