大方廣佛華嚴經疏 40.8

40.8

Seventh: the aggregation of the three kinds of suffering. First, in terms of the truth of marks, this corresponds to the fifth contemplation, "the contemplation of being revulsed by what is not reviled," among the six contemplations. The treatise states: "Being revulsed by various subtle sufferings, because one discerns that all sensations are suffering." This refers to the subtle suffering of conditioned existence (saṃskāra-duḥkhatā). It also states: "And because of being revulsed by various coarse sufferings," which refers to the suffering of change (vipariṇāma-duḥkhatā) and the suffering of suffering (duḥkha-duḥkhatā); these are what ordinary beings are not revulsed by, whereas bodhisattvas are revulsed by them. Furthermore, as for the initial subtle suffering, those of the two vehicles are not revulsed by it, but bodhisattvas are revulsed by it as well. Although those of the two vehicles know that neutral sensation is the suffering of conditioned existence, they do not exhaustively fathom its subtle, limitless aspects or the suffering of transformation (pariṇāma-duḥkha); hence it is said that they do not know it. In the text, there are also forward and reverse [orders]. In the forward order, the three sufferings are matched according to the preponderance of marks: the first five [links] have evident marks of flux, so they are called the suffering of conditioned existence. The two links of contact and sensation produce suffering upon contact, so they are called the suffering of suffering. The rest merely destroy pleasure, so they are called the suffering of change. Old age and death destroying birth is also called the suffering of change. If judged by the Yogācārabhūmi and the Vijñaptimātratā[siddhi], all portions of the twelve links are subsumed under the suffering of conditioned existence, because they are defiled phenomena. A partial portion of the twelve links is subsumed under the suffering of suffering, because suffering can potentially be present in each of the twelve links. A partial portion of eleven links is subsumed under the suffering of change, because in the state of old age and death there is mostly no pleasant sensation; since "change" is established in dependence on pleasure, it is said to be absent. If it is in terms of destroying birth, it is as the present sūtra states. If one establishes the suffering of conditioned existence based on neutral sensation, then old age and death are excluded, because within the state of old age and death there is no room for neutral sensation. This is because these three sufferings arise from the three sensations: painful sensation produces the suffering of suffering, pleasant sensation produces the suffering of change, and neutral sensation produces the suffering of conditioned existence. That the other two sufferings are both said to be "a partial portion" means that the nature of all three sufferings is present among the twelve links: if it is either of these two sufferings, it must also be the suffering of conditioned existence, hence [the latter] is said to be "all portions." There are instances that are the suffering of conditioned existence without being either of these two sufferings, and furthermore, these two sufferings do not each subsume the other; hence it is said to be "a partial portion." The reverse contemplation can be understood accordingly. Second, in terms of the contemplation conforming to great compassion, the four sections from here down correspond to the fourth [theme], "seeking a different liberation." This means not recognizing true liberation and seeking the suffering of the three realms, etc., as liberation; hence it is termed "seeking a different [liberation]." True liberation has four marks: first, the mark of freedom from all suffering; second, the mark of the unconditioned; third, the mark of far transcendence of defilement; fourth, the mark of transcending the mundane. These four are precisely the bliss, permanence, purity, and self of nirvāṇa; hence the Nirvāṇa [Sūtra] says: "Sovereign transcendence regarding worldly phenomena is called the self." Therefore, the four sections of the sūtra below explain that [the heterodox] have only the four delusions and lack the four virtues. The present [section] explains that they have suffering and lack bliss; hence the treatise states: "Those conditioned sufferings follow along, even up to the fetters of existence in the formless [realm]." For those who reckon the formless [realm] to be nirvāṇa, how could that not be delusional suffering? Third, in terms of the cognition of all aspects (sarvākārajñatā), this corresponds to the seventh contemplation, "the contemplation of entering with faith into conceit and non-conceit." Not knowing subtle suffering as it truly is and [holding to] self-conceit is conceit; if one knows subtle suffering, it is non-conceit. Causing those who do not know to know is called "entering with faith."