瑜伽師地論略纂 2.100

2.100

上辨欲界樂，下辨色界。　初靜慮，「受離生喜樂」等者，《顯揚》第二云離者，謂由修習對治，除斷所治障所得轉依，即是隨修有無漏定，彼於欲界欲、恚尋等所得轉依無為名離。生者，謂從此所生，謂從此轉依之所生也。　喜者，謂已轉依者，依於轉識，心悅心勇，心適心調，安適受受所攝，謂得轉依已，依諸識轉，所得輕安所生喜受名喜，雖怡五根，亦名為喜。樂者，謂已轉依者，依阿賴耶識，能攝所依，令身怡悅，安適受受所攝，謂即輕安及彼喜受，雖復不與第八識俱，然依第八能攝受，彼所依之身適悅名樂。即此喜樂，由離所生，名離生喜樂。　第二靜慮，「受定生喜樂」者，定，謂已轉依者，心住一境，即前所得定。生者，謂從定所生。喜樂，如前。非如初定，創初得離，故言定生。初定之先，未有定故，但言離生，不言定生。　第三靜慮，「受離喜妙樂」者，謂或緣離第二欲增上教法，或緣彼教授為境界已，見第二靜慮喜相過失而厭離之。　妙樂者，謂已轉依者，離喜離勇，安適受受所攝。此中不言定生妙樂者，創離喜故名離喜，樂勝故名妙樂，非初因定而生樂故。雖第二定受離尋伺之喜樂，喜樂二種，創因、定生從勝為名，亦無過失。　其第四定，「受捨念清淨無動之樂」者，離下三定麁染，不動法故。謂初定離憂，二定離尋伺苦，三定離喜，四定離樂及入出息故，名寂靜不動。　捨清淨者，謂超過尋、伺、喜、樂等下三定中一切動故，心平等性、心正直性、心無動轉而安住性。　念清淨者，謂超過彼一切動故，心不忘失而明了性。此二最勝，所以偏說。無色界中，空處離色相，滅有對相，息種種相；識處離空相，緣空處無邊之識；無所有處離識無邊相，推求識處上境界無少所得，除無所有；非想非非想處超無所有想，緣無所有處上境界，唯得無所有極細心、心所。由此想故，名極寂靜；隨離下障，名解脫樂。《對法》亦言寂靜異熱。由彼界中，有滅定故、心行細故、無業色故、果長時故，名為寂靜解脫之樂。此及第四定，受彼身心安適名樂，體非樂受（廣如彼釋）。

Above, the pleasures of the desire realm were distinguished; below, the form realm is distinguished. Regarding 'experiencing the joy and pleasure born of detachment' in the first dhyāna, the second fascicle of the Prakaraṇāryavācā states: 'Detachment' refers to the transformation of the basis attained by cultivating antidotes and eliminating the hindrances to be countered—that is, the unconditioned state of the transformation of the basis attained in regard to the desires, malice, and discursive thoughts of the desire realm through the respective cultivation of defiled or undefiled absorption is called 'detachment'. 'Born' means born from this, namely, born from this transformation of the basis. 'Joy' means that for one who has transformed the basis, based upon the evolving consciousnesses, the mind is gladdened, courageous, comfortable, and well-adjusted, subsumed under the feeling of comfortable sensation; that is to say, having attained the transformation of the basis, based upon the evolution of the various consciousnesses, the joyful feeling born of the attained pliancy is called 'joy'; although it also gladdens the five sense faculties, it is still called 'joy'. 'Pleasure' means that for one who has transformed the basis, relying upon the ālayavijñāna, it can integrate the basis and cause the body to be delighted and comfortable, subsumed under the feeling of comfortable sensation; that is to say, pliancy and that joyful feeling, although not associated with the eighth consciousness, yet rely on the eighth consciousness's ability to sustain [them], so that the comfort and pleasure of that underlying body is called 'pleasure'. This very joy and pleasure, being born of detachment, is called 'joy and pleasure born of detachment'. Regarding 'experiencing the joy and pleasure born of concentration' in the second dhyāna: 'concentration' means that for one who has transformed the basis, the mind abides in a single object—namely, the concentration attained previously. 'Born' means born from concentration. 'Joy and pleasure' are as before. Unlike the first dhyāna, where detachment is newly attained for the first time, it is called 'born of concentration'. Prior to the first dhyāna, concentration did not yet exist; thus it is only called 'born of detachment', not 'born of concentration'. Regarding 'experiencing sublime pleasure free from joy' in the third dhyāna: it means either having taken as an object the predominant teaching on detachment from the desires of the second [dhyāna], or having taken that instruction as an objective support, one sees the faults in the characteristic of joy in the second dhyāna and turns away from it in disgust. 'Sublime pleasure' means that for one who has transformed the basis, one is free from joy and free from courage, subsumed under the feeling of comfortable sensation. The reason it is not called 'sublime pleasure born of concentration' here is that, because joy is newly abandoned, it is called 'free from joy', and because pleasure is superior, it is called 'sublime pleasure'; it is not because pleasure is initially born from concentration. Although the second dhyāna experiences the joy and pleasure free from vitarka and vicāra, because both joy and pleasure are newly born from concentration, naming it after the superior is also without fault. Regarding 'experiencing the pleasure of unshakeable purity of equanimity and mindfulness' in the fourth dhyāna: it is because it is free from the coarse defilements of the lower three dhyānas and is an unshakeable dharma. That is, because the first dhyāna is free from sorrow, the second dhyāna is free from the suffering of vitarka and vicāra, the third dhyāna is free from joy, and the fourth dhyāna is free from pleasure as well as inhalation and exhalation, it is called calm and unshakeable. 'Purity of equanimity' means that because one has transcended all agitation within the lower three dhyānas, such as vitarka, vicāra, joy, and pleasure, the mind is in a state of impartiality, straightforwardness, and unshakeable abiding. 'Purity of mindfulness' means that because one has transcended all that agitation, the mind is in an unforgetful and lucid state. These two are supreme, which is why they are specifically mentioned. In the formless realm, the stage of boundless space is free from the marks of matter, extinguishes marks of resistance, and brings an end to manifold marks; the stage of boundless consciousness is free from the marks of space and takes as its object the boundless consciousness of the stage of boundless space; the stage of nothingness is free from the marks of boundless consciousness, and searching into the superior sphere of the stage of consciousness, finds nothing whatsoever, abandoning all but nothingness; the stage of neither-perception-nor-non-perception transcends the perception of nothingness, takes as its object the superior sphere of the stage of nothingness, and attains only the extremely subtle mind and mental factors of nothingness. Because of this perception, it is called extremely quiescent; in accordance with its detachment from lower hindrances, it is called the pleasure of liberation. The Abhidharma-samuccaya also states that quiescence is different from heat. Because in that realm there is the absorption of cessation, the mental activities are subtle, there is no karmic form, and the fruit endures for a long time, it is called the pleasure of quiescent liberation. In this and the fourth dhyāna, experiencing that physical and mental ease is called 'pleasure', but its intrinsic nature is not a pleasant feeling (as explained extensively in that commentary).