成唯識論述記 10.612

10.612

述曰：次，四、解安樂，無逼無惱諸有情故，非如有漏善，逼逐處生死，惱亂有情類不令趣涅槃。又，有漏法皆是行苦，逼迫性故，增煩惱故，故非安樂。二轉依果俱名安樂，樂謂五樂，安謂五安，各有多種。安之與樂差別云何？謂諸有漏樂受者，樂而不安，麁動轉故；有漏輕安，安而不樂，不能順益得涅槃故。此安樂者，如第一卷疏解差別。

The Commentary states: Next, the fourth [characteristic] explains "peaceful and blissful" (sukha), because they do not oppress or afflict sentient beings. Unlike the sāsrava good, which drives beings to abide in saṃsāra and torments sentient beings, preventing them from heading toward nirvāṇa. Furthermore, all sāsrava dharmas are suffering of conditioned existence (saṃskāra-duḥkhatā); because their nature is oppressive and because they increase afflictions, they are not peaceful and blissful. Both fruits of the two revulsions of the basis are called peaceful and blissful: "blissful" refers to the five blisses, and "peaceful" refers to the five peaces, each having many types. What is the difference between "peaceful" and "blissful"? Sāsrava pleasurable feelings are blissful but not peaceful, because they operate coarsely and agitatedly; sāsrava pliancy (praśrabdhi) is peaceful but not blissful, because it cannot accord with and benefit the attainment of nirvāṇa. For this peaceful bliss, the differences are explained as in the commentary to the first fascicle.