瑜伽論記 13.201

13.201

言若那落迦等中，與純苦無雜受，俱時而轉等者，基云：此准瑜伽以三禪樂極唯在意地，地獄苦極亦唯在意地，若地獄極大地獄者唯有苦受，如舊攝論與樂相應。又云：前本地分五識身地與樂相應者，無此文。今此中文，唯者一說，約種子餘處文是，亦得成熟樂受。若約現行不然，故前第四云：四種地獄無樂受，然有多分苦受，如是等苦，此據增苦非謂有樂。又云：死為樂者，非謂樂受，苦滅故名樂，其實苦受。又約餘輕地獄，何妨逢風而為段食，必亦樂相應。今據報樂依樂無妨，又舊攝論雖有，亦翻未依本，今攝論中無此文。若本地如前會地獄言等者，以鬼畜有苦樂，前樂攝一分有福今苦攝一分無福者，故言等，如顯揚十七卷無等字，雖然唯三受，畜生等言一分，故知餘一分即是純苦。

Concerning the phrase 'if in the hells and so on, it functions simultaneously with feelings of pure, unmixed suffering': Ji says: In accordance with the Yogācārabhūmi, because the culmination of joy in the third dhyāna is exclusively in the mental stage, the culmination of suffering in the hells is likewise exclusively in the mental stage. If one considers the hells, the greatest hells have exclusively painful feelings; as the Old She lun states, it is associated with pleasure. It also says: As for the earlier statement in the Maulī Bhūmiḥ on the stage of the five groups of consciousness being associated with pleasure, this text does not exist. Now in this text, 'exclusively' is one explanation: regarding seeds, other textual passages are correct, and pleasant feelings can also mature. If one takes active manifestation, it is not so; hence the fourth fascicle earlier states: 'The four kinds of hells have no pleasant feelings, but have a preponderance of painful feelings'—such sufferings are based on intensified suffering, and do not mean that pleasure exists. Moreover, the statement that 'death is pleasure' does not mean pleasant feeling; because suffering ceases, it is called 'pleasure,' but in reality it is painful feeling. Furthermore, regarding the other lighter hells, what prevents one from encountering wind as morsel food, which must also be associated with pleasure? Now, taking retributive pleasure based on pleasure poses no problem. Also, although it exists in the Old She lun, the translation was not based on the original; in the present She lun this text does not exist. If the Maulī Bhūmiḥ resolves it as before, the word 'and so on' with hells is because hungry ghosts and animals have both suffering and pleasure; the earlier pleasure includes one portion having merit, and the present suffering includes one portion lacking merit, hence it says 'and so on.' For example, in the seventeenth fascicle of the Xianyang, the word 'and so on' is absent. Although there are only three feelings, because it says 'one portion' for animals and so forth, we know that the other portion is simply pure suffering.