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# 俱舍論記 22.45

俱舍論記 22.45

- **Language:** Classical Chinese

### [22.45](https://indike.org/pramana/in.bauddha.taisho.1821.22.45)

「不苦不樂受至即是苦」者，不苦不樂受由生滅無常行成苦性。眾緣造故，其性不安，念念生滅。如契經言：若非常即是苦。故《正理》云「不苦不樂受，生時、住時皆非苦非樂，性是彼故。即彼壞時，苦、樂隨一容現前故，可言俱有。苦、樂壞時無容有二，故佛於此作別異說。」

> Regarding "Neither-painful-nor-pleasant feeling... that is suffering": neither-painful-nor-pleasant feeling becomes suffering by nature through the aspect of impermanence in arising and ceasing. Produced by multiple conditions, its nature is unstable, arising and ceasing from moment to moment. As the sūtra says: "What is impermanent is suffering." Therefore the Nyāyānusāra says: "Neither-painful-nor-pleasant feeling is neither suffering nor pleasure when arising and when abiding, because its nature is such. When it undergoes destruction, since either suffering or pleasure may manifest, it can be said to be coexist with both. When suffering or pleasure is destroyed, there is no possibility of having both; therefore the Buddha made a different statement regarding this."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.22.45) — English, machine translation

## Linked texts (2)

- [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.22.49) — Classical Chinese
- [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.57.12) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1821.22.45](https://indike.org/pramana/in.bauddha.taisho.1821.22.45) · Pramāṇa
