俱舍論疏 3.16

3.16

論「樂等五受至喜及憂捨」，後釋十三根各一增上。樂、喜，貪隨增；苦、憂，瞋隨增；捨受癡隨增。信等八根皆能生長清淨法也。「樂等於淨亦為增上」者，顯有二義，故致「亦」言。謂能令染亦能令淨。染義如上，淨義云何？如契經說：樂故心定，苦為信依，六出離依喜及憂、捨者，定、信、出離皆是淨品，樂受與定為增上，苦受與信為增上，喜及憂、捨與於六境出離之義為增上也。

On the Śāstra's: "The five feeling faculties of pleasure and the rest […] joy, sorrow, and equanimity": last, this explains that the thirteen faculties each have one kind of predominance. With pleasure and joy, attachment increases in accordance; with pain and sorrow, aversion increases in accordance; with the feeling of equanimity, delusion increases in accordance. The eight faculties of faith and the rest are all able to generate and increase pure dharmas. Regarding "pleasure and the rest are also predominant with respect to purification": to show that there are two senses, it therefore includes the word "also". That is to say, they can cause defilement, and they can also cause purification. The sense of defilement is as stated above; what is the sense of purification? As the sūtra states: "Because of pleasure, the mind is concentrated; pain is the support for faith; joy, sorrow, and equanimity are the supports for the six renunciations." Concentration, faith, and renunciation are all of the pure category: the feeling of pleasure is predominant for concentration; the feeling of pain is predominant for faith; and joy, sorrow, and equanimity are predominant for renunciation with respect to the six sensory objects.