瑜伽師地論略纂 16.39

16.39

此中，初禪障與《顯揚》文別者，如《對法》第九。想日四靜慮所治中，初定除苦，二定亦言除苦。言初除現行，二斷麁重勢分。第三所治云「三、踴躍」者，即是增上之喜也。前是體，後是增上用。　又解：此是作意緣喜，生極作意踴躍。定下劣性，為此喜隨不巧便慧，第二禪有，令無，故言除定下劣性。初二禪中有此喜，不可言下劣，然分分亦得除下劣性。　第四靜慮「於樂發悟」者，即緣樂作意也。樂極故，作意緣之，名發悟。即《雜心》云於緣發悟也，《顯揚》云於樂作意也。

Here, that the obstacles to the first dhyāna differ from the text of the *Prakaraṇāryavācā* is as explained in the ninth fascicle of the *Abhidharmasamuccayavyākhyā*. Among the objects counteracted by the four dhyānas of the solar sphere(?), the first dhyāna eliminates suffering, and the second dhyāna is also said to eliminate suffering. It is said that the first eliminates active manifestation, while the second severs the momentum of dauṣṭhulya. For the counteracted object of the third, it says "three: exuberant leap," which is precisely predominant joy (prīti). The former is the substance, the latter is the predominant function. Another explanation: this is attention (manaskāra) taking joy as focal object, giving rise to exuberant leap through extreme attention. The inferior nature of concentration occurs in the second dhyāna when this joy is followed by unskillful prajñā, and it is caused to cease; hence it is said to eliminate the inferior nature of concentration. Although this joy exists within the first and second dhyānas, it cannot be called inferior, yet piece by piece the inferior nature can also be eliminated. In the fourth dhyāna, "awakening toward pleasure" refers to attention taking pleasure as focal object. Because pleasure is extreme, attention takes it as focal object, which is called awakening. This is what the *Saṃyuktābhidharmahṛdaya* calls "awakening toward the focal object" and the *Prakaraṇāryavācā* calls "attention toward pleasure."