成唯識論掌中樞要 2.118

2.118

問：何故第三定近分、根本同為樂根；初二定中有喜有樂；方便唯喜而無有樂，不同第三二俱相似？答：三定俱尤重無分別故，本、因俱是樂。初二方便不怡根，唯同根本說有喜。問：三定方便引根本，即言二地俱怡勝同樂；下地方便引根本，亦應俱稱怡五根。答：方便、根本怡差別，三定無分別故，方便、根本俱稱樂；下地方便、根本有差別，俱有差別並稱喜。根本下二定中不以無分別故名樂，但以悅根名樂。問：亦應第三定不以無分別，亦應悅心名喜。答：下有分別怡根名樂，上無分別悅心名樂，此義應思。

Question: Why are the preparatory stage and the fundamental stage of the third dhyāna alike the faculty of pleasure; whereas in the first two dhyānas there are both joy and pleasure; yet their preliminary stages have only joy and lack pleasure, not being mutually similar like both in the third? Answer: Because both in the third dhyāna are extremely intense and non-conceptual, both fundamental and causal are pleasure. The preliminary stages of the first two do not gladden the faculties; only in agreement with the fundamental stage are they said to have joy. Question: If the preliminary stage of the third dhyāna induces the fundamental stage, and thus it is said that both stages are supremely gladdening and equally pleasurable; then the preliminary stages of the lower stages induce the fundamental stage, so they too should both be called gladdening the five faculties. Answer: Gladdening differs between the preliminary and fundamental stages; because the third dhyāna is non-conceptual, both preliminary and fundamental are called pleasure; the preliminary and fundamental of the lower stages differ, and having differences, they are both called joy. In the fundamental stages of the lower two dhyānas, they are not named pleasure due to non-conceptuality, but are named pleasure solely through delighting the faculties. Question: Then the third dhyāna should also not be [named pleasure] due to non-conceptuality, but should also be named joy through delighting the mind. Answer: In the lower, conceptual gladdening of the faculties is named pleasure; in the higher, non-conceptual delighting of the mind is named pleasure; this meaning should be pondered.