瑜伽論記 18.252

18.252

下文有二復次，為釋此難。初云雖一一受皆生三惑，然樂順情多生貪愛，苦受情多生瞋恚，於捨以受行苦中多生無明起四顛倒。又諸愚夫已下，第二復次。明多因樂受生愛行三惡行生那落，又多因樂生愛生遍於諸越受於八苦，多因苦受生恚，行三惡行生諸惡趣，於捨受中多生如上無明顛倒。言於二種苦，謂依樂受二貪生壞苦，及依苦受瞋生苦苦，亦由無明生不捨思。生於壞苦者，由無明起貪不能厭捨，生於壞苦起不捨行，起於苦苦者，亦由無明起瞋生不捨行起於苦苦。是故已下結佛世尊但立三種根本煩惱。

The text below contains two further points to resolve this objection. The first states: although each sensation produces the three afflictions, pleasant sensation accords with one's desires and therefore mostly produces craving and attachment, painful sensation violates one's desires and therefore mostly produces anger and aversion, and neutral sensation is within the suffering of conditioned existence and therefore mostly produces ignorance and gives rise to the four inversions. Then, from "Furthermore, all foolish ordinary people…" onward is the second further point. It clarifies that mostly because of pleasant sensation they give rise to craving, perform the three evil actions, and are born in the hells; furthermore, mostly because of pleasant sensation they give rise to craving, are born across all realms of existence, and undergo the eight sufferings; mostly because of painful sensation they give rise to aversion, perform the three evil actions, and are born in the various evil destinies; and within neutral sensation they mostly give rise to the ignorance and inversions described above. Regarding the words "in relation to the two kinds of suffering": that is, based on pleasant sensation, craving gives rise to the suffering of change; and based on painful sensation, anger gives rise to the suffering of suffering; and also, due to ignorance, the thought of non-renunciation arises. Giving rise to the suffering of change means that, due to ignorance, craving arises and one cannot feel disgust and renounce it, so that one is born into the suffering of change and gives rise to practices of non-renunciation; giving rise to the suffering of suffering means that, also due to ignorance, anger arises, generating practices of non-renunciation and giving rise to the suffering of suffering. Therefore, what follows concludes why the Buddha, the World-Honoured One, established only three fundamental afflictions.