瑜伽師地論略纂 2.112

2.112

From "Among these, those who enjoy desire" onward, the various enjoyers of desire invert the five pure distinctions of enjoying desire in regular sequence. The latter two occurrences of the character "moreover" are combined into one, explaining that the desires enjoyed are all unreal and incapable of subduing Māra and the works of Māra; for this reason, it collectively states that one who has noble prajñā does not enjoy the true Dharma like this. Carefully examining its text, this too should be accepted. Another explanation: The latter ten kinds of pure and defiled livelihood re-explain the meaning of the distinction between the two types of joyful objects—the fifteen noble and non-noble riches—discussed earlier; they are not an additional distinct category. Next, from "Furthermore, regarding the physical bodies upon which sentient beings of the three realms depend, how should they be contemplated?" onward is the fourth section: contemplating revulsion toward the three realms and joyfully seeking the uncontaminated. The text is divided into three parts: first, contemplating the three sufferings; next, "Moreover, it speaks of joy with clinging attachment," etc., explaining the distinctions between the two feelings of revulsion and joyful aspiration; and lastly, from "Moreover, the Bhagavān..." onward, clarifying what is joyfully aspired to. "Pleasant feeling is suffering because of the suffering of change" means: because suffering arises when it perishes. "Painful feeling is suffering because of the suffering of suffering" means: its intrinsic nature is already suffering, and it further encounters conditions of suffering; being suffering within suffering, it is called the suffering of suffering. Or it is called the suffering of suffering because of the suffering of oppression. "Neither-painful-nor-pleasant feeling is suffering because of the suffering of conditioned existence" means: contaminated flux is called conditioned existence (saṃskāra); its nature is intrinsically unstable, which is called suffering. The *Guang bai lun* states, presenting its own tenet: When merit perishes, suffering arises; the retribution of merit is the cessation of pleasant feeling. An external opponent challenges: Since vice and merit are mutually opposed, joy should arise when vice arises. Response: If the cessation of merit produced joy because merit and vice are mutually opposed, that would indeed make joy arise when vice arises; likewise, when merit perishes, suffering should arise, and since merit and vice are mutually opposed, joy would arise when vice perishes. Since joy arises when merit arises, suffering arises when vice arises. Taking suffering as the objection, both could equally be joy, which makes the interrogation invalid. The suffering of suffering pertains only to the desire realm; the suffering of change extends to both the desire and form realms; the suffering of conditioned existence pervades all three realms.