俱舍論記 12.37

12.37

「有頌言」者，初兩句明異生下士，勤求自身人、天等樂。次兩句明二乘中士，求滅三苦，非求有漏樂，以此樂是當苦依故。又解：此樂，行苦依故。又解：此樂壞時苦故，名為苦依。後一頌明菩薩上士，恒時勤求自荷受眾苦，令他有情近得人、天善趣安樂，遠令他苦永滅盡故得涅槃樂。所以者何？由姓不同，以他苦樂而為己苦樂故。

"There is a verse that says": The first two lines explain the inferior person among ordinary beings, who diligently seeks human and heavenly pleasures for their own person. The next two lines explain the intermediate person of the two vehicles, who seeks the cessation of the three sufferings and does not seek sāsrava pleasures, because these pleasures are the basis of future suffering. Another explanation is: these pleasures are the basis of the suffering of conditioned existence (saṃskāra-duḥkhatā). Another explanation is: because these pleasures are suffering when they deteriorate (vipariṇāma-duḥkhatā), they are called the basis of suffering. The latter verse explains the superior person, the bodhisattva, who constantly and diligently seeks to bear multiple sufferings on their own, enabling other sentient beings to immediately attain the peace and joy of the good destinies of humans and devas, and ultimately causing other sufferings to be eradicated forever so that they attain the joy of nirvāṇa. Why is this? Because their lineages differ, they take the suffering and happiness of others as their own suffering and happiness.