瑜伽師地論略纂 10.41

10.41

論解簡諸樂是自性非自性中，簡第四斷受樂中云「然依勝義，諸所有受皆悉是苦，住滅定時，此勝義苦暫時寂靜，故名為樂」者，此中滅定是無漏故，前加行心亦是無漏，而言所厭是苦者，遠從所厭有漏為語。如彼無為，其實無間道已得想受滅無為，後久時方得彼定，於得定時，却從前無間道時所得，故名想受滅無為。今此亦爾，定是無漏，加行非有漏，從遠所厭為名，名為厭苦。雖遠心亦是有漏善，以勝義理故，亦是苦。又同想受無為者，是大義。

In the treatise's distinguishing whether the various pleasures are intrinsic nature or non-intrinsic nature, where it distinguishes the fourth, pleasure of the cessation of feeling, saying: "Yet relying on ultimate truth, all feelings whatsoever are suffering; when abiding in the absorption of cessation, this ultimate suffering is temporarily calmed, and therefore it is called pleasure," here, because the absorption of cessation is uncontaminated, the preceding preparatory mind is also uncontaminated; when it says that what is reviled is suffering, it speaks remotely from the contaminated [nature] of what is reviled. Like that unconditioned [state]: in reality, during the uninterrupted path (ānantarya-mārga), the unconditioned state of the cessation of ideation and feeling is already attained; only long afterward does one attain that absorption; at the time of attaining the absorption, it traces back to what was attained during the earlier uninterrupted path, and is thus called the unconditioned state of the cessation of ideation and feeling. Here it is also like this: the absorption is uncontaminated, and the preparation is not contaminated; it derives its name remotely from what is reviled, and is named revulsion toward suffering. Although the remote mind is also contaminated goodness, by the principle of ultimate truth, it is also suffering. Moreover, equating it with the unconditioned state of ideation and feeling is the great meaning.