瑜伽師地論略纂 16.41

16.41

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.