大方廣佛華嚴經搜玄分齊通智方軌 3.35

3.35

Seventh, regarding the contemplation of the three sufferings: 'three' is the number; 'suffering' is the meaning. The three sections are the same as above. First, that which is to be cured: this refers to the attachment to pleasure and purity. This body of dependent origination is fully endowed with the three sufferings; the deluded do not understand and take it to possess pleasure and purity, which is subsumed under attachment to views (dṛṣṭiparāmarśa), partly including the view of precepts. Second, clarifying the contemplation approach of that upon which it relies: the three natures are the same as above. In truth, discussing it comprehensively, all the divisions of dependent origination pervade the three sufferings; here they are distinguished by their characteristics. Ignorance, formations, and so on are taken as the suffering of conditioning; the two links of contact and feeling are called the suffering of suffering; craving, grasping, becoming, and so on are taken as the suffering of change. The suffering of conditioning progressively increases, curing the grasping that the body is permanent and possesses pleasure and purity; the suffering of suffering cures the attachment that the body has autonomy and possesses pleasure and purity; the suffering of change cures the grasping that the body is ultimate and possesses pleasure and purity. This is called the contemplation conforming to the conventional. It takes only the three sufferings and the wisdom that knows suffering as the substance of this contemplation. How do these sufferings pervade the three natures? Answer: As the sūtra states, 'Non-arising and non-perishing is the meaning of impermanence,' and so forth. It also says, 'It is suffering, it is truth, it is real.' Furthermore, it is expounded at length in the Madhyāntavibhāga; one may understand it by reflecting in accordance with this. This is explained according to the sūtra text. Explaining the text: why the five links are called 'conditioning' is because the various divisions progressively increase without yet encountering the implements of suffering, and only the aspect of conditioning increases. Why contact and feeling are the suffering of suffering is because these two links increase in encountering external implements of suffering. Why craving and the like are called the suffering of change is because they are the causal conditions for birth in the future world, running contrary to the present body and revealing that the present does not abide long in the world. The substance of craving, grasping, and becoming is not itself the characteristic of change, but by revealing the increase in the change of the other, they are called the suffering of change. The rest of the text can be understood. This is explained according to the treatise.