瑜伽師地論略纂 13.33

13.33

論云「若地獄中，與純苦無雜受俱時而轉」等者，此准《瑜伽》，以三禪樂極唯在意，地獄苦極亦唯在意。若地獄中，極大地獄者唯有苦受，如舊《攝論》無樂相應。又云前〈本地分五識身地〉與樂相應者，無此文。今此文中，唯有一說，約種子，餘處文是亦得成熟樂受。若約現行，不然，故前第四云，四種地獄無樂受，然有多分苦受。如是等苦，此據增苦，非謂有樂。又云以死為樂者，非謂樂受，苦滅故名樂，其實苦受。又約餘輕地獄，何妨逢風而為段食，必亦樂相應。今據報樂，無妨。又舊《攝論》雖有，亦翻末依本，今《攝論》中無此文。若〈本地〉，如前會。地獄言等者，以鬼畜有苦樂，前樂攝一分有福，今苦攝一分無福者，故言等。如《顯揚》十七，即無等字。雖然，准三受俱，畜生等言一分，故知餘一分即是純苦。《顯揚》十苦〈破品〉云純樂謂諸天，即不簡欲天，即三受論。此約趣語，即天趣樂多，人趣容苦多，故不說。

The treatise says: "If in the hells, it evolves simultaneously with feelings of pure, unadulterated suffering..." and so forth. According to the *Yogācārabhūmi*, because the extreme of pleasure in the third dhyāna exists only in the mental consciousness, the extreme of suffering in the hells also exists only in the mental consciousness. If in the hells, the greatest hells have only painful feelings, just as in the old translation of the *Mahāyānasaṃgraha* it does not co-occur with pleasure. Furthermore, regarding the statement in the earlier "Maulī Bhūmi: The Bhūmi of the Five Consciousness Bodies" that it co-occurs with pleasure, there is no such passage. Now, in this passage, there is only one explanation: in terms of seeds, other passages also state that pleasant feelings can mature. If in terms of active manifestations, it is not so; therefore the earlier fourth scroll says that the four types of hells have no pleasant feelings, but have a predominance of painful feelings. Such sufferings are based on aggravated suffering, and do not mean that there is pleasure. Furthermore, where it says that taking death as pleasure does not refer to pleasant feeling; because suffering ceases it is called pleasure, but in reality it is painful feeling. Furthermore, in terms of other lighter hells, what objection is there that encountering the wind serves as solid food, and it must also co-occur with pleasure? Now, based on retributive pleasure, there is no contradiction. Moreover, although the old translation of the *Mahāyānasaṃgraha* contains this, it also translated the branch relying on the root; in the present translation of the *Mahāyānasaṃgraha*, this passage is absent. As for the "Maulī Bhūmi", it is reconciled as before. The word "and so forth" after hells is used because ghosts and animals have both suffering and pleasure: the previous pleasure subsumed a portion of those with merit, while the present suffering subsumes a portion of those without merit, which is why it says "and so forth". For instance, in the seventeenth scroll of the *Prakaraṇāryavācā*, the word "and so forth" is absent. Even so, based on co-occurrence with the three feelings, the phrase "one portion" regarding animals and so forth indicates that the remaining portion is indeed pure suffering. The "Chapter on Refutation" in the tenth [scroll] of the *Prakaraṇāryavācā* on suffering states that pure pleasure refers to the devas, which does not exclude the desire-realm devas, and this discusses the three feelings. This is spoken in terms of destinies: the deva destiny has mostly pleasure, while the human destiny admits mostly suffering, and therefore it is not mentioned.