瑜伽論記 8.486

8.486

苦對治樂者乃至即於如是寒熱飢渴等苦息滅時生起樂覺者，景云：問曰：如寒得火如飢得食湯漿名苦對治，為當取火及飲食等名苦對治樂，為當取彼火等所生樂受名苦對治樂，若取火等則不異前因樂，謂根塵等能生樂受名為因樂，若取火等所生樂受為體，則不異受樂，下結中云：苦對治樂息苦名樂非樂因故非樂自性？答曰：即取火等所生樂受同時慧數覺眾苦滅名苦對治，亦可如為極飢渴苦所逼惱時得惡飲食除飢渴之苦亦不生樂但生捨受，捨受相應慧數覺無飢渴等苦名苦對治樂。

Regarding 'the bliss of remedying suffering... even up to: upon the cessation of such suffering as cold, heat, hunger, and thirst, an awareness of pleasure arises': Jing says: "Question: When suffering from cold one gets fire, or when suffering from hunger one gets food and drink, this is called remedying suffering. Should we take fire, food, and drink as the bliss of remedying suffering, or should we take the pleasant feeling produced by that fire and so on as the bliss of remedying suffering? If we take fire and so on, it would not differ from the causal bliss mentioned earlier, where faculties and sense objects capable of producing pleasant feeling are called causal bliss. If we take the pleasant feeling produced by fire and so on as its entity, it would not differ from experiential bliss; and the conclusion below states: 'The bliss of remedying suffering is called bliss because it ceases suffering; since it is not the cause of bliss, it is not the self-nature of bliss.' Answer: It precisely takes the pleasant feeling produced by fire and so on, together with the simultaneous mental factor of wisdom that is aware that the various sufferings have ceased, as the remedy of suffering. Alternatively, when one is oppressed by extreme suffering of hunger and thirst, and obtains bad food and drink that eliminates the suffering of hunger and thirst, pleasant feeling does not arise, but only the feeling of equanimity arises; the mental factor of wisdom associated with the feeling of equanimity that is aware of the absence of hunger, thirst, and other sufferings is called the bliss of remedying suffering."