瑜伽論記 24.109

24.109

第三解諸受相差別，言或有無開覺者乃至苦樂無性所顯者，據無苦樂名不苦樂，非謂別有不苦樂也，是故世尊至假設為有者，外人引經為證，即依苦樂寂靜以為捨受。下為解釋，世尊為欲開曉彼故乃至廣說，此文即說捨受，自是寂靜豈說苦樂寂靜為捨耶？然佛世尊約第一義說有三種寂靜樂。下明離貪瞋癡縛所得無為體，又勝住樂與樂相似，九次第定滅定最勝名為勝住。

Third, it explains the differences among characteristics of feelings. Regarding "either there are those without awakening... up to: revealed by the non-existence of pain and pleasure": relying on the absence of pain and pleasure it is called neither-painful-nor-pleasant, not meaning that there is a separate neither-painful-nor-pleasant; "therefore, the World-Honoured One... up to: provisionally established it as existent": the outsider cites a sutra as proof, relying precisely on the quiescence of pain and pleasure to be feeling of equanimity. Below it explains: "In order to awaken them, the World-Honoured One... up to: extensively explains." Does this text, in saying that feeling of equanimity is itself quiescence, say that the quiescence of pain and pleasure is equanimity? However, the Buddha, the World-Honoured One, spoke in terms of the ultimate truth of three kinds of quiescent pleasure. Below it clarifies the unconditioned essence obtained by separation from the bondages of greed, anger, and delusion; furthermore, the pleasure of superior abiding is similar to pleasure, and among the nine sequential absorptions, the absorption of cessation is the most supreme, called superior abiding.