瑜伽論記 17.435

17.435

解云：此喜樂二種一體義說，若令意識心悅適邊名喜，若令賴耶及色身適悅邊名樂，此依對法文，若依瑜伽直言令所依賴耶適悅名樂，賴耶雖知恒是捨受，然在地獄等苦處亦令所依賴耶不多安適，若在人天樂處，則令賴耶悅適安穩，初二定中雖明喜樂，但喜受性以明功德及煩惱與受相應門，但言初二定與喜根相應，不言與樂相應。

The explanation says: These two kinds, joy and pleasure, are spoken of in terms of being of one substantial nature. If it causes the mental consciousness to be joyful and pleased, on that side it is called joy (prīti); if it causes the ālayavijñāna and the physical body to be pleased and comforted, on that side it is called pleasure (sukha). This is based on the text of the Abhidharma[samuccaya]. If one follows the Yogācāra[bhūmi], it directly states that causing the basis, the ālayavijñāna, to be pleased is called pleasure. Although it is known that the ālayavijñāna is always associated with neutral feeling (upekṣā-vedanā), nevertheless, in painful places such as the hells, it also causes the basis, the ālayavijñāna, not to be very well-eased; while in pleasant places among humans and devas, it causes the ālayavijñāna to be pleased, comforted, and secure. Although joy and pleasure are explained in the first and second dhyānas, their essence is only the feeling of joy; in the section explaining the conjunction of virtues and afflictions with feelings, it only states that the first and second dhyānas are conjoined with the faculty of joy (saumanasyendriya), not that they are conjoined with the faculty of pleasure (sukhendriya).