成唯識論演祕 1.143

1.143

詳曰：論既不云樂自性故名之為樂，故知不必喜、樂為體。如次信、戒總以禪支為體無失。覺法樂者，根本、後得二智為體。更有多釋，廣辨如餘。四樂如次：離家迫迮，遠欲不善，由無尋、伺麁動之法，煩惱、所知如實等覺，故立四名。《疏》配後二，名為涅槃及菩提者，不依《瑜伽》取《婆沙》意，不爾違論。

I examine [this] as follows: since the treatise does not say that it is called pleasure because of its intrinsic nature of pleasure, we know that it does not necessarily have joy and pleasure as its essence. It is without fault [to take] faith and morality, and the dhyāna factors as a whole, as their essences respectively. The pleasure of awakening to phenomena has the two wisdoms—fundamental and subsequently attained—as its essence. There are still many explanations, fully distinguished elsewhere. The four pleasures are, respectively: leaving behind the distress of the home; being secluded from desire and unwholesome things; the absence of coarse and agitated phenomena of examination and investigation; and truly and equally awakening to defilements and the knowable; thus the four names are established. Where the *Commentary* matches the latter two with nirvāṇa and bodhi, it does not rely on the *Yogācārabhūmi*, but adopts the intended meaning of the *Mahāvibhāṣā*; otherwise it would contradict the treatise.