成唯識論述記 6.484

6.484

述曰：「於苦、苦具」者，「苦」即三苦，皆生於瞋，增唯苦受。樂受乖離，瞋亦依之生故；「苦具」者，一切有漏及無漏法但能生苦者，皆是苦具，依之瞋生。問：有漏順苦法，可名為苦具。無漏不順苦，如何名苦具？答：隨順苦具，無漏即非；緣生於苦，無漏亦是，故邪見等謗無漏無，招惡趣苦。又五十八迷滅、道諦，瞋亦親憎嫉滅、道故，亦說無漏為苦具也。《對法》等論但言苦具，不知是何，惑者云之，唯有漏法，此不然矣，《大論》第八同也。五十八云：有四，謂他見、有情、於所愛不饒益、於非愛作饒益。上但緣取生，然彼尚局據重處語。《顯揚》亦說但緣有情，據業道重語，非於餘無瞋。

The Commentary states: 'Toward suffering and the requisites of suffering': 'suffering' refers to the three sufferings, all of which give rise to anger, its intensification being exclusively painful feeling. When pleasant feeling departs, anger also arises based on it. 'Requisites of suffering' refers to all tainted and untainted dharmas; whatever can produce suffering is a requisite of suffering, and anger arises based upon it. Question: Tainted dharmas that accord with suffering may be called requisites of suffering. Untainted dharmas do not accord with suffering; how can they be called requisites of suffering? Answer: As conforming requisites of suffering, untainted dharmas are not such; but as objects giving rise to suffering, untainted dharmas are indeed such; thus, wrong view and the like, denying that untainted dharmas exist, incur the suffering of the bad destinies. Furthermore, fascicle fifty-eight states that being confused about the truths of cessation and the path, anger also directly loathes and envies cessation and the path; therefore, untainted dharmas are also called requisites of suffering. Treatises such as the Abhidharmasamuccaya merely say 'requisites of suffering' without specifying what they are, and confused people say they are exclusively tainted dharmas; this is not so, and fascicle eight of the Great Treatise agrees. Fascicle fifty-eight says there are four: views of others, sentient beings, causing harm to what is loved, and causing benefit to what is disliked. Above, it arises merely by taking them as objects; however, that is still restricted to speaking of the gravest instances. The Prakaraṇa also says that it merely takes sentient beings as objects, speaking from the perspective of the gravity of the course of karma, not that there is no anger toward anything else.