瑜伽師地論略纂 10.38

10.38

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.