俱舍論疏 22.48

22.48

論「若諸樂受至非常即是苦」，答也。先答三受成苦所以，後答順苦所以。此文初也。謂樂受成苦，以壞時苦故。如契經言「諸樂受，生時樂、住時樂，壞時苦故。」未壞之前生、住皆樂，至壞之時方名為苦，故知樂由壞成苦。若諸苦受由體成苦性，如契經言「諸苦受，生時苦、住時苦故。」既生、住皆苦，故知由體成苦性。若不苦不樂受，由行成苦性。所以名行，眾緣造故。如契經言「非常即是苦。」既言非常即是苦，故知不苦不樂受，非是前二，即是由行成苦。《正理論》云「有漏無常，無非是苦。」

The treatise says: "If pleasant feelings, up to what is impermanent is suffering"—this is the answer. First it answers the reason why the three feelings constitute suffering, and afterwards it answers the reason why conforming [formations] are suffering. This text is the first. Pleasant feeling constitutes suffering because it is suffering when it deteriorates. As the sūtra says: "Pleasant feelings are pleasant when arising and pleasant when persisting, but suffering when deteriorating." Before deteriorating, their arising and persisting are both pleasant; only when they deteriorate are they called suffering; thus we know that pleasure constitutes suffering through deterioration. If unpleasant feelings constitute the nature of suffering through their intrinsic entity, as the sūtra says: "Unpleasant feelings are suffering when arising and suffering when persisting." Since both arising and persisting are suffering, we know they constitute the nature of suffering through their intrinsic entity. If neither-unpleasant-nor-pleasant feelings constitute the nature of suffering through conditioned formations, they are called conditioned formations because they are constructed by manifold conditions. As the sūtra says: "What is impermanent is suffering." Since it says that what is impermanent is suffering, we know that neither-unpleasant-nor-pleasant feeling, not being the former two, constitutes suffering precisely through conditioned formations. The Nyāyānusāra says: "Of contaminated impermanent things, none is not suffering."