瑜伽師地論略纂 5.20

5.20

Within the questions and answers there are three [parts]: first, the characteristics of the faculties; next, clarifying the faculty of suffering; and finally, explaining the signless. / In the first dhyāna, 'the dauṣṭhulya of the faculty of suffering has not yet been severed': because all faculties of grief are induced by ignorance and the like, when one is freed from defilement, they cease to function altogether, and dauṣṭhulya is also abandoned. Even yearning and dejection regarding the unexcelled Dharma are induced by ignorance, and so upon detachment from desire they are abandoned. Because all faculties of suffering exist without being induced by delusion, when one is detached from desire they still function; therefore, their dauṣṭhulya—unadaptability—is only extinguished in the second dhyāna. / Question: The faculty of suffering arises upon detachment from desire, yet its dauṣṭhulya is extinguished in the second dhyāna; joy and pleasure are abandoned upon detachment from the lower, yet their dauṣṭhulya is eliminated in higher bhūmis. / Answer: The basis of the faculty of suffering as well as vitarka and vicāra exist in the first dhyāna, and therefore it is extinguished in the second dhyāna; the basis of joy and pleasure has no distinct inducement, and at the time of freedom from defilement, dauṣṭhulya vanishes. / 'If the faculty of suffering had already been severed in the first dhyāna, then when the practitioner enters the first dhyāna and the second, there would be no distinction in the dwelling produced by sensation' and so forth: the intent of this is to say that the first dhyāna extinguishes grief and the second dhyāna extinguishes suffering; thereby, although both are dwellings of happiness in the present life, they come to have distinctions. If suffering were already extinguished in the first dhyāna, the second dhyāna would not be distinct, and there would be no distinction in their dwelling happily in the present life, because the sūtras state that the dhyānas' transcending of sensations is distinct, causing their dwellings to be distinct. Furthermore, there is a distinction in this severing of sensations: in the first dhyāna, vitarka and vicāra are not quieted, so dauṣṭhulya is not severed and extinguished; in the second dhyāna, they are quieted, so dauṣṭhulya is only then severed and extinguished. If the faculty of suffering were already severed in the first dhyāna, this distinction would not exist. / 'Moreover, the signless' and so on: this refers to the concentration on emptiness entered by an aśaikṣa, called the concentration of the signless mind. Seeds of defiled equanimity bound by afflictions are metaphorically called anusaya, designated as dauṣṭhulya; entering into this concentration is said to sever them. Active undefiled equanimity is metaphorically called active entanglement (paryavasthāna); it still arises while in concentration, but it is not that those sensations, being defiled by afflictions, come to possess anusaya. It is precisely these anusayas that are called dauṣṭhulya; it is not that undefiled sensations lack seeds. The fact that the faculty of joy, the faculty of pleasure, and this faculty of equanimity are said to rely only on higher bhūmis is due to the superiority of the bhūmis, and not for any other reason.