俱舍論記 22.96

22.96

「又彼所說至准前應說」者，此破第二治苦生樂。又彼所說要治苦時起樂覺者，准前下苦生樂文中已破。謂受勝境所生樂時，對治何苦而起樂覺？設許爾時治麁苦者，此能治細苦過去已滅、未來未生，爾時轉應生極樂覺。又於欲界可容治麁苦計細苦為樂，靜慮中樂治何苦故而得生耶？如是等破，准前下苦生樂中說。

As for "Furthermore, what they say... should be stated following the preceding": this refutes the second point, that remedying suffering produces pleasure. Furthermore, what they say about an awareness of pleasure arising only when suffering is remedied has already been refuted in the preceding text on low suffering producing pleasure. That is, when experiencing the pleasure produced by an excellent object, what suffering does it remedy that an awareness of pleasure arises? Even granting that it remedies coarse suffering at that time, this subtle suffering that remedies it has already ceased in the past or has not yet arisen in the future, so at that time an awareness of supreme pleasure should instead arise. Furthermore, while in the desire realm it might be possible to remedy coarse suffering and imagine subtle suffering to be pleasure, what suffering does the pleasure in dhyāna remedy that it can arise? Such refutations should be stated following what was said above regarding low suffering producing pleasure.