俱舍論記 22.92

22.92

「又契經說至少分實樂」者，復引經證。如《婆沙》六十云「問：亦有是樂法器。如契經說『大名當知！色若一向是苦非樂，非樂所隨，無少分樂、喜所隨逐者，應無有情為求樂故染著於色。大名當知！以色非一向苦，亦是樂，亦是樂所隨，是少分樂、喜所隨逐故，有諸有情為求樂故染著於色。』乃至識蘊，廣說亦爾（解云：非樂所隨順增長，無少分樂喜所隨順逐者）。」經言樂等有情貪著，故知定有少分實樂。

As for "Furthermore, a sūtra says... a slight portion of real pleasure": this cites a sūtra as proof once more. As the *Mahāvibhāṣā*, fascicle sixty, says: "Question: There are also dharmas that are receptive vessels of pleasure. As a sūtra says: 'Mahānāman, you should know! If form were exclusively suffering and not pleasure, not accompanied by pleasure, and not attended by any slight portion of pleasure and joy, no sentient beings would be attached to form for the sake of seeking pleasure. Mahānāman, you should know! Because form is not exclusively suffering, is also pleasure, is also accompanied by pleasure, and is attended by a slight portion of pleasure and joy, sentient beings become attached to form for the sake of seeking pleasure.' The same is stated in full up to the aggregate of consciousness (Explanation: 'not accompanied by pleasure' means not conforming and increasing; 'not attended by any slight portion of pleasure and joy')." The sūtra says that sentient beings are greedily attached to pleasure and the like; hence it is known that there is definitely a slight portion of real pleasure.