般若波羅蜜多心經幽贊 2.19

2.19

「度」者，越也，脫也。「苦」謂三界有情及處，即業、煩惱所生、所起。理實有漏無非是苦，此略有三。諸有漏法，性墮遷流，逼迫不安，皆名行苦。世間諸樂必歸壞盡，緣合纏憂，俱名壞苦。性已逼迫，更增楚切，難忍重生，皆名苦苦。此苦即「厄」，災難義故。苦或八苦，住胎、出胎俱受逼迫，眾苦根本名生苦，時分朽壞名老苦，大種衰變名病苦，壽命衰沒名死苦，不愛現前名怨憎會苦，所愛乖離名愛別離苦，所希不遂名求不得苦，諸有漏行名略攝一切五取蘊苦。「厄」謂八難，及諸危怖、小三災等。由未照空，境相拘縛，心起分別，發煩惱、業，五趣苦生。既見三種無性為空，或照蘊等即真如空，分別不生，惡果隨滅，故諸苦厄皆能越度。如有頌言：

"Transcended" means to surmount, to escape. "Suffering" refers to sentient beings and locations in the three realms, which are produced and arisen from karma and afflictions. In truth, all that is with outflows is nothing but suffering, which is briefly threefold: all dharmas with outflows by nature fall into flux and are pressing and uneasy, which are all called suffering of conditioned existence (saṃskāra-duḥkhatā); worldly pleasures must inevitably end in destruction, and when conditions convene, sorrow entangles, which are all called suffering of change (vipariṇāma-duḥkhatā); their nature being already oppressive, yet further bitterness is added, hard to bear and recurring, which are all called suffering of suffering (duḥkha-duḥkhatā). This suffering is precisely "distress", because it has the meaning of calamity. Or suffering is the eight sufferings: dwelling in the womb and emerging from the womb both entail oppression, and as the root of all sufferings, it is called the suffering of birth; decay over time is called the suffering of aging; the decline and change of the great elements is called the suffering of illness; the decline and ending of lifespan is called the suffering of death; what is unpleasant presenting itself is called the suffering of meeting the hated; parting from what is loved is called the suffering of separation from the loved; what is desired not being attained is called the suffering of not getting what is sought; and conditioned saṃskāras with outflows are called the suffering of the five clinging aggregates that briefly subsumes all. "Distress" refers to the eight difficulties, as well as various perils and terrors, the minor three calamities, and so forth. Because one has not illuminated emptiness, one is bound by the marks of objects, the mind gives rise to conceptual discrimination, generating afflictions and karma, and the suffering of the five destinies arises. Once one sees the three non-natures as empty, or illuminates the aggregates and the rest as the emptiness of true suchness, discrimination does not arise, evil results are extinguished accordingly, and thus all sufferings and distresses can be transcended. As a verse says: