瑜伽論記 17.392

17.392

樂俱行下，亦舉經釋。樂俱行對治者，牒經也。謂於最勝根本靜慮者，釋依第三靜慮起對治名為樂道行，下依未至定修起觀，治定慧不均作用顯故，名為苦道者，第四靜慮所起對治名非苦樂。言為欲顯示至皆悉苦者，為欲令受愛味及業因緣得斷滅故，佛說諸受皆是苦。言由彼三受，約第一義皆是苦故者，皆是行苦，行苦是其理若名第一義。

From 'associated with pleasure' downward, it also cites the sūtra to explain. 'An antidote associated with pleasure' brings up the sūtra. 'Namely, in the most supreme fundamental dhyāna' explains that giving rise to the antidote relying on the third dhyāna is called the practice of the path of pleasure; below, cultivating contemplation relying on the threshold concentration, because the antidote has unequal concentration and wisdom and its function is prominent, is called the path of pain; the antidote arisen relying on the fourth dhyāna is called 'neither painful nor pleasurable'. As for 'In order to demonstrate [...] up to [...] are all suffering', in order to cause the gratification of feeling and the conditions of karma to be severed and eliminated, the Buddha taught that all feelings are suffering. As for 'Because those three feelings are all suffering from the perspective of ultimate truth', they are all the suffering of conditioned formations; the suffering of conditioned formations is their principle of suffering, hence named 'ultimate truth'.