華嚴經探玄記 13.45

13.45

初經明此有支皆是苦聚，將釋三苦因，辨受俱分別。《瑜伽》云「幾樂受俱行？謂除二所餘。」解云：除受及老死，餘十有樂受，以受不與受俱故、老死位中多無樂故。「幾苦受俱行？謂即彼及所除中一。」解云：唯除受支，餘十一是苦受。「幾是捨受俱行？如樂受說。以老死位多無容捨故。幾不與受俱行？謂所除中一即受支，以受不與受俱故。」《唯識論》亦同。次三苦分別有二門：一理實遍通門，如《瑜伽》中「幾支壞苦攝？謂樂受俱行支及非受俱行支一分。幾若苦攝？謂苦受俱行支及非受俱行支一分。幾支行苦攝？謂所有壞苦、苦苦支，亦是行苦支。或有行苦所攝，非餘二苦，謂不苦樂受俱行支及非受俱行支一分。壞苦攝十支全及受支中一分，謂樂受。除受支中苦受及老死支，苦苦攝十一支全及受支中一分，謂苦受。行苦攝壞苦、苦苦，皆是行苦。或有行苦非二支所攝，謂不苦不樂受。是故行苦通攝十二。」《唯識》第八亦同此說。二隨相增顯門，如此經說。謂初五支遷流相現，故稱行苦。觸受二種觸對生苦，故云苦苦。餘為壞苦者，但壞樂名壞苦。老死支既無樂可壞，何故名壞苦邪？釋：壞苦有二：一樂壞為苦，望所壞說；二以壞是苦，故云壞苦。此老死支能壞生故，故屬壞苦也。餘文可知。

First, the sūtra clarifies that these factors of existence are all a mass of suffering; intending to explain the causes of the three kinds of suffering, it determines the discrimination of concurrence with feelings. The Yogācārabhūmi states: 'How many concur with pleasant feeling? The remainder apart from two.' The explanation says: Except for feeling and aging-and-death, the remaining ten factors have pleasant feeling, because feeling does not concur with feeling, and in the state of aging-and-death there is mostly no pleasure. 'How many concur with painful feeling? Those same ones and one of the excluded.' The explanation says: Except only for the factor of feeling, the remaining eleven are painful feeling. 'How many concur with neither-painful-nor-pleasant feeling? It is as stated for pleasant feeling,' because in the state of aging-and-death there is mostly no room for equanimity. 'How many do not concur with feeling? One among the excluded—namely, the feeling factor, because feeling does not concur with feeling.' The Vijñaptimātratāsiddhi is also the same. Next, the discrimination of the three kinds of suffering has two approaches: First, the approach of real principle pervading universally, as in the Yogācārabhūmi: 'How many factors are subsumed under the suffering of change? Factors concurrent with pleasant feeling and a portion of factors not concurrent with feeling. How many are subsumed under suffering as such? Factors concurrent with painful feeling and a portion of factors not concurrent with feeling. How many factors are subsumed under the suffering of conditioning? All factors of the suffering of change and the suffering of suffering are also factors of the suffering of conditioning. Or there are some subsumed under the suffering of conditioning that are not the other two sufferings—namely, factors concurrent with neither-painful-nor-pleasant feeling and a portion of factors not concurrent with feeling. The suffering of change subsumes ten factors entirely and a portion of the feeling factor, namely pleasant feeling. Excluding painful feeling within the feeling factor and the aging-and-death factor, the suffering of suffering subsumes eleven factors entirely and a portion within the feeling factor, namely painful feeling. The suffering of conditioning subsumes the suffering of change and the suffering of suffering, both being the suffering of conditioning. Or there is suffering of conditioning not subsumed under the two factors, namely neither-painful-nor-pleasant feeling. Therefore, the suffering of conditioning universally subsumes all twelve.' Fascicle eight of the Vijñaptimātratāsiddhi also explains it this way. Second, the approach of manifesting prominently according to characteristics, as stated in this sūtra. That is, because the initial five factors show the characteristic of flux, they are called the suffering of conditioning. Because the two of contact and feeling generate suffering upon encounter, they are called the suffering of suffering. As for the rest being the suffering of change: only the destruction of pleasure is called the suffering of change. Since the factor of aging-and-death has no pleasure to destroy, why is it called the suffering of change? Explanation: The suffering of change has two aspects: first, the destruction of pleasure is suffering, stated with respect to what is destroyed; second, because destruction itself is suffering, it is called the suffering of change. Because this aging-and-death factor can destroy birth, it belongs to the suffering of change. The rest of the text can be understood.