瑜伽論記 8.485

8.485

言受樂者：謂待苦息，由前所說因樂所攝三因緣故等者，基云：三因緣即根境二及順樂果之業為三也，更別解取如前別義。論簡諸樂是自性非自性中，景云：三界繫者，欲界喜樂總名為樂，初二靜慮四支五支中通有喜樂者同是喜受，據令意識適悅邊名喜，令阿賴耶適悅或令所依五根適悅名樂，今明樂受喜亦名樂，又初靜慮有三識身樂，第三靜慮有意識樂，第四定已上唯捨無樂，而言欲色無色三界繫樂者，彼捨受攝益身心通名樂。

Regarding the statement 'experiential bliss refers to waiting for suffering to cease, through the three conditions included under the causal bliss spoken of before, and so on': Ji says: "The 'three conditions' are the two of faculties and objects, plus the karma of pleasant fruition, making three; another separate explanation takes the different meaning as before. In the treatise's distinction of whether the various blisses are self-nature or not self-nature, Jing says: 'Bound to the three realms' means that joy and pleasure in the desire realm are collectively called bliss. In the first and second dhyānas, where joy and pleasure are present throughout the four factors and five factors, they are alike the feeling of joy; in terms of making the mental consciousness delighted, it is called joy, and in terms of making the ālaya or the supported five faculties delighted, it is called pleasure. Now, clarifying pleasant feeling, joy is also called bliss. Furthermore, the first dhyāna has the pleasure of the three groups of consciousness; the third dhyāna has the pleasure of mental consciousness; in the fourth concentration and above, there is only equanimity and no pleasure. But when it says that bliss is bound to the three realms of desire, form, and formlessness, that feeling of equanimity sustains and benefits body and mind, and is broadly called bliss."