華嚴經探玄記 13.45

13.45

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.