瑜伽論記 8.484

8.484

基云：此言因樂者，即與樂為因即為因樂，謂根境二法能生樂受，故名為二法，是樂因也。又根境亦能生順苦受觸，今取生順樂觸之根境，根境在樂受位中者是有品言。又釋：二樂品者，即樂自性中有漏無漏樂為二也。又身心樂為二也，今文中言根境為因能生漏無漏身心二種樂也。不以根境為二但以為因，意舉所生之果，謂漏無漏樂取能生之因根境為樂因也。又二樂品取如前漏無漏身心等果二並取因根境二為二樂品也，雖舉果樂意取因樂。

Ji says: "Here, stating 'causal bliss' means that being the cause of bliss is causal bliss; that is, the two dharmas of faculties and objects are able to produce pleasant feeling, and are therefore called two dharmas, which are the causes of bliss. Furthermore, faculties and objects can also produce contact that accords with painful feeling; here, it takes the faculties and objects that produce contact that accords with pleasure. The statement 'kinds' refers to faculties and objects in the state of pleasant feeling. Another interpretation: 'two kinds of bliss' means that within the self-nature of bliss, tainted and taintless bliss are two. Or bodily and mental bliss are two. Now the text says that faculties and objects, serving as causes, can produce the two kinds of bliss, tainted and taintless, bodily and mental. It does not take faculties and objects as two, but merely as causes; the intent is to indicate the fruits produced, namely tainted and taintless bliss, and to take the producing causes—the faculties and objects—as the causes of bliss. Moreover, 'two kinds of bliss' takes both fruits as before, tainted and taintless, bodily and mental, and also takes both causes, faculties and objects, as two kinds of bliss. Although it mentions fruitional bliss, the intent is to take causal bliss."