法華義疏 7.205

7.205

「世尊！我等以三苦故」下，第二、合中途相失譬。背大乘理已後凡有二事：一、受三界之苦；二、樂著小乘。故《智度論》云「退菩薩有二事：一、貪三界；二、樂小乘」。「以三苦故」者，即貪著三界故受三苦也。所言三苦者，一、苦苦；二、壞苦；三、行苦。有人言：苦受是苦中之苦，故有重苦之名。有人言：心為苦體，緣逼生苦，體具合說故名苦苦。《眾事分毘曇》云「欲界為苦苦，色界為壞苦，無色界為行苦」。欲界雖具三苦，但欲界有苦受故名苦苦；色界無外逼生苦，但有果報壞時苦；無色界非但無外逼生苦，而果報壞時苦亦不顯，但有無常所役故苦。夫有重必有輕，則欲界具三苦，色界具二苦，無色界但一苦。《俱舍論》約三受釋三苦，苦受為苦苦，以苦受生時苦、住時苦，以二時苦故受重苦名，稱為苦苦。樂受為壞苦，以樂受生時不苦、住時不苦，但壞時苦，故名壞苦。捨受名行苦，捨受三時苦皆不顯，但有無常所切，故云行苦。「迷惑無知」下，第二、貪著小乘。凡夫時受三苦而不知出，今厭患三苦不求大乘而樂著小乘，所以樂小法者，正由迷惑無知故爾。

From "World-Honoured One! Because of the three sufferings" onward: second, matching the parable of separation mid-journey. After turning away from the Mahāyāna principle, there are two matters: first, suffering the pains of the three realms; second, delighting in and clinging to the Hīnayāna. Thus the Treatise on the Great [Virtue of Wisdom] states: "Bodhisattvas who regress have two matters: first, craving the three realms; second, delighting in the Hīnayāna." "Because of the three sufferings": craving and clinging to the three realms, they undergo the three sufferings. As for the three sufferings: first, the suffering of suffering; second, the suffering of change; third, the suffering of conditioned existence. Some say: painful sensation is the suffering among sufferings, and hence has the name of double suffering. Some say: the mind is the substance of suffering, and conditions force the arising of suffering; substance and condition being combined and stated together is called the suffering of suffering. The Abhidharma of Various Matters states: "The desire realm is the suffering of suffering, the form realm is the suffering of change, and the formless realm is the suffering of conditioned existence." Although the desire realm has all three sufferings, because the desire realm has painful sensation, it is called the suffering of suffering; the form realm lacks the suffering produced by external coercion, but has the suffering when the retribution perishes; the formless realm not only lacks the suffering produced by external coercion, but the suffering when the retribution perishes is also not manifest—it is suffering merely because it is driven by impermanence. Where there is heaviness there must be lightness: thus the desire realm has all three sufferings, the form realm has two sufferings, and the formless realm has only one suffering. The Abhidharmakośa Śāstra explains the three sufferings with reference to the three sensations: painful sensation is the suffering of suffering, because painful sensation is suffering when arising and suffering when persisting—because it is suffering at two times, it receives the name of double suffering, termed the suffering of suffering. Pleasant sensation is the suffering of change, because pleasant sensation is not suffering when arising and not suffering when persisting, but only suffering when it breaks down, and is therefore called the suffering of change. Neutral sensation is called the suffering of conditioned existence: at none of the three times is suffering manifest in neutral sensation, but it is merely pressed by impermanence, and is therefore called the suffering of conditioned existence. From "Deluded and ignorant" onward: second, craving and clinging to the Hīnayāna. At the time of ordinary persons they underwent the three sufferings without knowing how to escape; now they detest the three sufferings, yet instead of seeking the Mahāyāna, they delight in and cling to the Hīnayāna. The reason they delight in lesser dharmas is precisely because of being deluded and ignorant.