[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) › 16.41 # 瑜伽師地論略纂 16.41 瑜伽師地論略纂 16.41 - **Language:** Classical Chinese ### [16.41](https://indike.org/pramana/in.bauddha.taisho.1829.16.41) 論云「何因故，知初靜慮苦根未斷？答：彼品麁重未遠離故。若苦根斷，便與第二靜慮住時應無差別」者，大義曰：初禪苦根麁重亦在，得第二禪方盡，故言彼品麁重。未離麁重者，即隨所依，無堪任性。但以初禪三識尚有，喜未圓滿，麁重未盡，三識苦根相隨順故，喜與苦根正相違故。第二禪地三識無故，喜滿極故，所以麁重除故。初禪若離苦麁重，即是喜滿，喜滿足故，即無三識，應與第二靜慮無別。此是斷者，斷苦根上麁重漏依附性等，非謂斷種及識相應，前已斷故。若不善種者，可言初禪已斷，與惑俱故；若善、無記者，羅漢猶起。今言斷者，但斷上麁重性。譬如黑鐵入火之時，即便黑色滅，以赤色生故；出火已，黑還生，赤色滅故。此亦如是，得入二禪，苦根麁重滅，不起三識，無漏滿足喜起故；出二禪，退入初禪等，黑還生，滿足喜無故。如此合法。有漏二禪，伏苦麁重，有漏故；無漏二禪，斷苦麁重，無漏喜故。故非不退者等有此，入初禪麁重生。 > Regarding the treatise's statement: "For what reason is it known that the faculty of pain has not yet been severed in the first dhyāna? Answer: Because dauṣṭhulya of that category has not yet been distanced. If the faculty of pain were severed, there would be no difference from abiding in the second dhyāna": The Master of Great Righteousness says: The dauṣṭhulya of the faculty of pain in the first dhyāna still remains, and is exhausted only upon attaining the second dhyāna; therefore it says "dauṣṭhulya of that category." Not having distanced oneself from dauṣṭhulya means the lack of serviceability following the basis (āśraya). It is merely because in the first dhyāna the three consciousnesses still exist, joy is not yet fully perfected, and dauṣṭhulya is not yet exhausted; the three consciousnesses and the faculty of pain correspond to each other, and joy directly opposes the faculty of pain. In the stage of the second dhyāna, because the three consciousnesses do not exist and joy reaches its utmost fullness, dauṣṭhulya is therefore eliminated. If the first dhyāna were freed from the dauṣṭhulya of pain, that would be the fullness of joy; with joy being fulfilled, there would be no three consciousnesses, and it would be indistinguishable from the second dhyāna. This "severing" means severing the nature of dependence of the contaminated dauṣṭhulya upon the faculty of pain and so forth; it does not mean severing the seeds or the association with consciousness, because these have already been severed previously. If they were unwholesome seeds, one could say they were already severed in the first dhyāna, because they are accompanied by afflictions; if they are wholesome or neutral, an arhat still gives rise to them. Now when severing is spoken of, it only means severing the nature of dauṣṭhulya upon them. For example, when black iron enters fire, the black color immediately ceases because red color is produced; once it emerges from the fire, the black returns because the red color ceases. This is also like that: upon attaining entry into the second dhyāna, the dauṣṭhulya of the faculty of pain ceases, the three consciousnesses do not arise, and uncontaminated, fulfilling joy arises; upon emerging from the second dhyāna and falling back into the first dhyāna, blackness returns because fulfilling joy is absent. The application to the principle is like this. The contaminated second dhyāna suppresses the dauṣṭhulya of pain because it is contaminated; the uncontaminated second dhyāna severs the dauṣṭhulya of pain because of uncontaminated joy. Therefore, it is not that those who do not regress and their like have this dauṣṭhulya arising upon entering the first dhyāna. > — English (machine translation) (machine translation) - [Previous: 16.40](https://indike.org/pramana/in.bauddha.taisho.1829.16.40) - [Next: 16.42](https://indike.org/pramana/in.bauddha.taisho.1829.16.42) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1829.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.16.41) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.17.492) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.63.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.16.41](https://indike.org/pramana/in.bauddha.taisho.1829.16.41) · Pramāṇa