俱舍論疏 22.62

22.62

論「由性非常至一如苦受」，答。樂受與餘有漏同是無常，觀彼樂受違逆聖心故名為苦，不取樂受適悅之相。如以苦觀觀色等時，取色等上餘違逆相名之為苦，非彼苦相一如苦受。

On the Śāstra's statement, "Because its nature is impermanent... exactly as with painful sensation": This is the reply. Pleasant sensation, together with other contaminated phenomena, is equally impermanent; observing that pleasant sensation conflicts with the noble mind, it is called suffering, without taking the pleasurable characteristic of pleasant sensation. Just as when observing form and so forth through the observation of suffering, one takes the other conflicting characteristics upon form and so forth and designates them as suffering, it is not that their characteristic of suffering is exactly as with painful sensation.