瑜伽論記 15.159

15.159

外人云：即樂受壞名為壞苦何須以結縛行以成壞苦今非此執故云非唯變壞等，謂不還果人離欲捨憂，雖遇樂壞不生憂惱故，由有縛，縛緣壞生憂名為壞苦。若色界諸行即壞是苦名為壞苦，以彼無有緣壞憂惱名壞苦義，由不可愛行攝苦者，苦受即用苦體為自相故云苦苦，及以能生此愛根境及相應法隨順苦受故名苦苦性，此言不可愛行者，通取苦受相應助伴名為苦苦。

An opponent asks: The very destruction of pleasant feeling is named the suffering of change; why must the aspect of fettering be used to establish the suffering of change? Now, this clinging is refuted, hence it says, "not solely alteration and destruction, etc." That is to say, an adept of the non-returner fruition has eliminated desire and abandoned grief; although they encounter the destruction of pleasure, they do not give rise to grief and distress. Therefore, because there are fetters, and the fetters condition destruction to give rise to grief, it is called the suffering of change. If in the form realm the conditioned formations are suffering simply through destruction, it is called the suffering of change because they have no grief and distress conditioned by destruction that would constitute the meaning of the suffering of change. Regarding the subsumption of suffering through the aspect of the disagreeable: pleasant feeling takes the entity of suffering as its intrinsic characteristic, hence it is called "the suffering of suffering"; and because the faculties, objects, and associated dharmas capable of producing this craving comply with painful feeling, it is called the nature of the suffering of suffering. What is called the "aspect of the disagreeable" here comprehensively takes painful feeling together with its associated attendants as the suffering of suffering.