俱舍論疏 21.63

21.63

論「餘四見慢至唯意地故」，明四見，慢相應也。以歡行轉唯意地故，不通樂受。《正理論》云「有餘師說：不應此五唯喜相應，現見此五現行位中亦有憂故。謂世現見，執有我者亦自感傷，我受苦故。執我斷者亦生憂慼。故契經言『諸愚夫類於我斷壞心生驚恐。』執自苦行為淨勝者，內心必懷極愁慼故。己之聞、智、族等下劣，每為他人所輕淩者，與慢俱起，必有慼故。由是此五亦憂相應。彼說不然，異心起故。謂自感傷我受苦者，此但緣苦而自感傷，當於爾時不執有我。若起我見現在前時，於我必應有歡行轉。懷斷見者見斷德故，不因斷相而生驚恐。懷常見者於斷生怖，然生怖位則不計常。執自苦行為淨勝者，必異心中緣自所受種種苦事而生愁慼；若執苦行為淨勝時，必應生歡，見彼德故。為他輕淩而生慼者，如是憂慼必在異心。誰有為他輕淩生慼，而即起慢侮蔑於他？故五喜俱，誠為善說。」

On the passage in the treatise, "The remaining four views and pride ... because they belong only to the mental level": this clarifies that the four views and pride are associated [only with mental pleasure]. Because they operate through joyous activity and belong exclusively to the mental level, they are not common with physical pleasure. The Nyāyānusāra states: "Some other masters say: 'It should not be that these five are associated exclusively with joy, for it is observed in the world that during the active manifestation of these five, sorrow also exists. That is to say, it is observed in the world that one who grasps a self also feels sorrowful because "I am experiencing suffering." One who grasps the annihilation of the self also produces sorrow and grief; hence the sūtra says: "Fools produce terror in their minds toward the annihilation of the self." When one grasps one's own painful asceticism as pure and supreme, one's inner mind must harbor extreme sadness and grief. When one's learning, knowledge, lineage, and so forth are inferior and one is constantly slighted and insulted by others, when this arises together with pride, there must be sadness. Therefore, these five are also associated with sorrow.' What they say is not so, because they arise in different moments of mind. That is to say, when one feels sorrowful that 'I am experiencing suffering,' this is merely feeling sorrowful in dependence on suffering, and at that precise moment one does not grasp a self. If the view of self arises and is present before one, it must certainly operate with joyful activity toward the self. One who harbors the view of annihilation does not produce terror on account of the mark of annihilation, because they see the virtue of annihilation. One who harbors the view of permanence produces fear toward annihilation, yet in the state of producing fear, they do not conceptualize permanence. One who grasps painful asceticism as pure and supreme must, in a different moment of mind, produce sadness and grief in dependence on the various painful matters they personally experience; when they grasp painful asceticism as pure and supreme, they must produce joy, because they see its virtue. As for producing grief when slighted and insulted by others, such sorrow and grief must exist in a different moment of mind. Who would produce grief from being slighted by others, and yet immediately produce pride to despise others? Therefore, that the five are accompanied by mental pleasure is indeed a good statement."