瑜伽師地論略纂 2.100

2.100

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).