成唯識論了義燈 5.43

5.43

《論》：餘雜受處無異熟樂。西明三釋云：三義。第三有雜受處，等流、異熟二樂俱有，如《二十唯識》云：諸有傍生生天上者，必有能感彼器樂業，生彼定受器所生樂。又《攝論》云：諸惡趣中一向苦處，既說中言容有樂受。《瑜伽》等說各據一義，故不相違。今謂不爾，違二論文。《大論》說為定不成就；此《論》又言餘雜受處無異熟樂名純苦故，只許雜受有等流樂，非是異熟，言惡趣中，簡欲人等。若依前會是隨轉理，簡餘雜受，非是中言許異熟樂。若爾《二十唯識》復如何通？答：彼云業感器所生樂，不云業感所生受樂。若許有業感異熟樂者，應云彼必定有業感之樂，何須云器，如緣外境，通三性心非唯異熟，此亦應爾。器雖業感，何廢得生等流之樂？

Treatise: 'In other places of mixed feeling, there is no ripening pleasure.' Ximing offers three explanations, stating there are three meanings. The third is that in places of mixed feeling, both flow-out pleasure and ripening pleasure exist, as the Viṃśikā-vijñaptimātratā says: 'Any animals born in the heavens must have karma that induces the pleasure of that receptacle, and being born there, they definitely experience the pleasure born of the receptacle.' Furthermore, the Mahāyānasaṃgraha says: 'In the places of sole suffering among all evil destinies'; since it says 'among,' there can allowably be pleasant feeling. What the Yogācāra and other [texts] say is each based on a single perspective, so there is no contradiction. Now I hold that this is not so, for it contradicts two treatise passages. The Great Treatise states that it is definitely not accomplished; this treatise also states that in other places of mixed feeling there is no ripening pleasure, and they are called pure suffering; it only allows that mixed feelings have flow-out pleasure, not ripening. The phrase 'among the evil destinies' excludes humans of the desire realm and the like. If we follow the previous reconciliation, it is an adaptable provisional explanation; it excludes other mixed feelings, and does not mean the word 'among' allows ripening pleasure. If so, how then can the Viṃśikā-vijñaptimātratā be harmonized? Answer: It says 'the pleasure born of the receptacle induced by karma'; it does not say 'the feeling of pleasure born and induced by karma.' If one conceded that there is ripening pleasure induced by karma, it should say that they definitely have pleasure induced by karma; why must it say 'receptacle'? Just as conditioning external objects extends to minds of the three moral natures and is not solely ripening, this should also be like this. Although the receptacle is induced by karma, what prevents it from producing flow-out pleasure?