成唯識論述記 5.973

5.973

述曰：又《對法》第七等，說真於意識與憂相應等，意慼名憂者，依多分說，即人天趣全，鬼畜趣少分故。或隨小乘薩婆多等，說在意識嗔、憂俱故。《瑜伽》五十九說，彼五十八相應者，依隨轉門，或麁相說。若細分別，一切見道惑通在意，一切俱生，通三受故，故不相違。若爾，六十六說地獄亦有食，唯長喜、樂名食，何故言彼處無樂也？答：假相故名食，非實是食。

The Commentary states: Furthermore, the Abhidharma[-samuccaya], chapter seven and elsewhere, states that truly in the mental consciousness it is associated with sorrow, etc., and that mental anguish is called sorrow; this is stated according to the majority, namely, the human and heavenly destinies entirely, and a small portion of the ghost and animal destinies. Or it conforms to Hīnayāna schools like the Sarvāstivāda, stating that in the mental consciousness wrath and sorrow are associated. When the Yogācārabhūmi, chapter fifty-nine, states that those [afflictions] are associated with fifty-eight, this is according to the method of accommodation or an explanation of coarse marks. If analyzed minutely, all delusions of the path of seeing generally exist in the mind, and all innate ones are associated with the three feelings; therefore there is no contradiction. If so, why does chapter sixty-six say that hell also has food, when only that which increases joy and pleasure is called food, and why is it said that pleasure does not exist in that place? Answer: It is called food because of a metaphorical mark, not that it is real food.