俱舍論記 21.25

21.25

「由隨三受至作此定說」者，答。由隨三受勢力所引，說縛有三。於自樂受貪多隨增，所緣、相應俱隨增故；於自苦受瞋多隨增，所緣、相應俱隨增故；於自捨受癡多隨增，所緣、相應俱隨增故。故言於苦受瞋。於捨受癡，應知亦爾。雖於自捨亦有貪、瞋，所緣、相應二俱隨增，非如癡故。於此文中亦應影顯。雖於自樂亦說有癡，所緣、相應二俱隨增，非如貪故。雖於自苦亦說有癡，所緣、相應二俱隨增，非如瞋故。又亦應顯，雖於自苦亦說有貪，所緣、相應隨增，非如瞋故。雖於自樂亦說有瞋，所緣隨增，非如貪故。約自相續身中樂等三受，從多分說為縛所緣，作此定說，貪緣樂增、瞋緣苦增、癡緣捨增。若約他相續身中樂等三受為縛所緣，此即不定，三受皆能為所緣境生三縛故。如緣怨樂，瞋亦隨增；如緣怨苦，貪亦隨增；緣非怨親苦、樂，癡亦隨增。隨其所應。故《正理》五十四云「有餘師說：由隨三受勢力所引，說縛有三。謂貪多分於自樂受，所緣、相應二種隨增。少分亦於不苦不樂，於自、他苦，取他樂、捨，唯有一種所緣隨增。瞋亦多分於自苦受，所緣、相應二種隨增。少分亦於不苦不樂，於自、他樂，及他苦、捨，唯有一種所緣隨增。癡亦多分於自捨受，所緣、相應二種隨增。少分亦於樂受、苦受，於他一切受唯所緣隨增。是故世尊依多分理，說隨三受建立三縛。」

Regarding 'Because they are induced by the power of the three feelings... this definite statement is made', this is the answer. Because they are induced by the power of the three feelings, the bonds are said to be three. Toward pleasant feeling in oneself, attachment mostly increases in accordance, because it increases in accordance both through its intentional object and through association; toward painful feeling in oneself, aversion mostly increases in accordance, because it increases in accordance both through its intentional object and through association; toward neutral feeling in oneself, ignorance mostly increases in accordance, because it increases in accordance both through its intentional object and through association. Therefore it is said: aversion toward painful feeling; and one should know that it is also thus for ignorance toward neutral feeling. Although toward neutral feeling in oneself there are also attachment and aversion that increase in accordance both through intentional object and association, they are not like ignorance. This should also be understood implicitly in this passage: although toward pleasant feeling in oneself ignorance is also said to exist, increasing in accordance both through intentional object and association, it is not like attachment; although toward painful feeling in oneself ignorance is also said to exist, increasing in accordance both through intentional object and association, it is not like aversion. Furthermore, it should also be shown: although toward painful feeling in oneself attachment is also said to exist, increasing in accordance through intentional object and association, it is not like aversion; although toward pleasant feeling in oneself aversion is also said to exist, increasing in accordance through intentional object, it is not like attachment. In terms of the three feelings—pleasure and so forth—within one's own continuum, this definite statement is made based on the predominant case as intentional objects of the bonds: attachment increases regarding pleasure, aversion increases regarding pain, and ignorance increases regarding neutrality. If one considers the three feelings—pleasure and so forth—within another's continuum as intentional objects of the bonds, this is indefinite, because all three feelings can serve as intentional objects generating the three bonds. For example, regarding an enemy's pleasure, aversion also increases in accordance; regarding an enemy's pain, attachment also increases in accordance; regarding the pain or pleasure of someone neither enemy nor friend, ignorance also increases in accordance, as appropriate. Thus Nyāyānusāra 54 states: 'Other masters say: Because they are induced by the power of the three feelings, the bonds are said to be three. Namely, attachment predominantly increases in accordance in both ways—through intentional object and association—toward pleasant feeling in oneself. In a lesser degree, it also has only one kind of increase in accordance—through intentional object—toward neither-painful-nor-pleasant feeling, toward one's own and others' pain, and in grasping others' pleasure and neutrality. Aversion also predominantly increases in accordance in both ways—through intentional object and association—toward painful feeling in oneself. In a lesser degree, it also has only one kind of increase in accordance—through intentional object—toward neither-painful-nor-pleasant feeling, toward one's own and others' pleasure, and toward others' pain and neutrality. Ignorance also predominantly increases in accordance in both ways—through intentional object and association—toward neutral feeling in oneself. In a lesser degree, it increases in accordance through intentional object alone toward pleasant feeling, painful feeling, and toward all feelings of others. Therefore, the World-Honoured One, relying on the principle of the predominant case, stated the establishment of the three bonds in accordance with the three feelings.'