大方廣佛華嚴經隨疏演義鈔 28.62

28.62

疏「瑜伽論說苦有一百一十」者，一百即四十四，論增數明之。初云「謂有一苦，無差別流轉之苦，一切有情無不皆有流轉苦故。復有二苦：一欲為根本苦，謂可愛事若變若壞所生之苦；二癡異熟生苦，謂若猛利體受所觸，即於自體執我我所，愚癡迷悶生極怨嗟，由是因緣受二箭受，謂身箭受及心箭受。復有三苦：一苦苦、二行苦、三壞苦。」次云復有四苦、五有五苦、六有六苦、七有七苦、八有八苦、九有九苦、十有十苦，共成五十五苦。次論云「當知復有九種苦：一一切苦、二廣大苦、三一切門苦、四邪行苦、五流轉苦、六不隨欲苦、七違害苦、八隨逐苦、九一切種苦。」其第一一切苦，開為二苦：一宿因所生苦、二現緣所生苦。其第二廣大苦，開為四苦。第三一切門苦，亦開四苦。第四邪行苦，開五。五流轉苦，開六。六不隨欲苦，開七。七違害苦，開八。八隨逐苦，開九。九一切種苦，開十。復成五十五。故兩段合一百一十苦也。

As for the Commentary's 'The Yogācārabhūmi-śāstra states that suffering has one hundred and ten [types]', the one hundred refers to forty-four, which the treatise clarifies by progressive enumeration. First, it states: 'There is one suffering: the undifferentiated suffering of saṃsāra, because among all sentient beings there are none who do not have the suffering of saṃsāra. There are further two sufferings: first, suffering rooted in desire, which refers to the suffering produced when pleasant things alter or decay; second, suffering produced from the maturation of delusion, which refers to when one is touched by intense physical feeling, one grasps at oneself and what belongs to oneself with respect to one's own body, producing extreme lamentation out of foolish delusion and stupefaction, and by this cause and condition experiences the feeling of two arrows, namely the feeling of the arrow in the body and the feeling of the arrow in the mind. There are further three sufferings: first, the suffering of suffering; second, the suffering of conditioned existence; third, the suffering of change.' Next it says there are four sufferings, five has five sufferings, six has six sufferings, seven has seven sufferings, eight has eight sufferings, nine has nine sufferings, and ten has ten sufferings, together making fifty-five sufferings. Next, the treatise says: 'It should be known that there are further nine kinds of suffering: 1. All suffering; 2. Vast suffering; 3. Suffering of all gates; 4. Suffering of wrongful practice; 5. Suffering of saṃsāra; 6. Suffering of not according with desire; 7. Suffering of violation and injury; 8. Suffering of pursuit; 9. Suffering of all varieties.' Its first, all suffering, is opened into two sufferings: 1. Suffering produced by past causes; 2. Suffering produced by present conditions. Its second, vast suffering, is opened into four sufferings. The third, suffering of all gates, is also opened into four sufferings. The fourth, suffering of wrongful practice, opens into five. The fifth, suffering of saṃsāra, opens into six. The sixth, suffering of not according with desire, opens into seven. The seventh, suffering of violation and injury, opens into eight. The eighth, suffering of pursuit, opens into nine. The ninth, suffering of all varieties, opens into ten. This again makes fifty-five. Therefore, the two sections combined make one hundred and ten sufferings.