俱舍論疏 22.49

22.49

論「如受順受諸行亦然」，第二釋順受諸行與受義同。《正理論》云「然薄伽梵契經中言『苦受生時、住時苦』者，由彼苦受性是苦故。壞時樂者，苦受壞時設無樂受，由苦受息似樂顯現，故亦名樂。於相續息位立以壞名故，苦受息時名苦受壞（非剎那壞），乃至樂受生時住時樂者，由彼樂受性是樂故。壞時苦者，謂諸有情未離染時心恒求樂，於樂壞位起憂愁等，故說樂受為壞苦性。樂受壞時設無苦受，似苦顯現，亦有為苦。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，謂無智苦，智生為樂。以於此受無智增廣，此受無明所隨增故。由無智故，惡趣等中具有無邊行苦生起，極微細故甚為難覺，唯聖能覺。故有頌言。」所引頌文與此論同。

The treatise says: "As with feeling, the conditioned formations conforming to feeling are likewise so"—this second part explains that the conditioned formations conforming to feeling share the same meaning as feelings. The Nyāyānusāra says: "However, that which the Bhagavān stated in the sūtra, that 'unpleasant feeling is suffering when arising and when persisting,' is because that unpleasant feeling is suffering by its nature. As for 'pleasure when deteriorating,' when unpleasant feeling deteriorates, even if there is no pleasant feeling, because of the cessation of unpleasant feeling it appears like pleasure; therefore it is also called pleasure. Because the designation 'deterioration' is established for the phase of the cessation of the continuum, when unpleasant feeling ceases it is called the deterioration of unpleasant feeling (not momentary destruction). And so forth, pleasant feeling is pleasant when arising and when persisting because that pleasant feeling is pleasant by its nature. As for 'suffering when deteriorating,' ordinary beings, when not yet detached from defilement, constantly seek pleasure in their minds; at the phase of the deterioration of pleasure, sorrow and the like arise, and therefore pleasant feeling is spoken of as the nature of the suffering of deterioration. When pleasant feeling deteriorates, even if there is no unpleasant feeling, it appears like suffering and also constitutes suffering. Neither-unpleasant-nor-pleasant feeling is neither suffering nor pleasure when arising and when persisting, because its nature is that [neutrality]. When it deteriorates, as either suffering or pleasure is capable of becoming manifest, it can be said to have both suffering and pleasure; at the time of deterioration it is impossible to have both; therefore the Buddha made a different explanation regarding this, saying that it is suffering without wisdom, and the arising of wisdom is pleasure. Because without wisdom it expands, this feeling is accompanied and increased by ignorance. Because of the lack of wisdom, within the bad destinies and the like, limitless suffering of conditioned formations completely arises; because it is extremely subtle, it is very difficult to perceive, and only noble ones are capable of perceiving it. Therefore there is a verse." The verse cited is identical to that in this treatise.