[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 67.30 # 大方廣佛華嚴經隨疏演義鈔 67.30 大方廣佛華嚴經隨疏演義鈔 67.30 - **Language:** Classical Chinese ### [67.30](https://indike.org/pramana/in.bauddha.taisho.1736.67.30) 第七三苦聚集門。疏「第五不厭厭觀」等者，先釋觀、後「文中」下釋經。前中，先正釋、後「二乘雖知」下通妨。恐有問言：四禪已上皆唯行苦，三乘已超，何言不厭？故有此通。此有二意：一約界內無，即《涅槃》十二云「苦有無量相，非諸聲聞緣覺所知。」二及變易苦，謂為出三界究竟無餘。故疏順中自有三門：一隨相增減門、二實理遍通門、三三受分別門。上二即《唯識》三苦分別門，第三即三受分別門。引論廣釋。今初，即隨相增減門。言「觸對生苦」者，因於苦緣，生於苦心，故云苦苦。然其觸受既通三受，偏言苦苦者，就增說故，亦訶責故。言「老死壞生」者，此遮外難。恐有難言：老死無樂，何名壞苦？故為此釋。則壞苦有二：一者壞樂、二是壞業。正能壞生，即是壞業，得名壞苦。 > Seventh, the gate of the aggregation of the three sufferings. Regarding the Commentary's line beginning with "Fifth, the contemplation of revulsion toward that which is not reviled": first, explaining the contemplation; second, from "Within the text" onward, explaining the sūtra. In the former: first, directly explaining; second, from "Although the two vehicles know" onward, resolving the difficulty. Lest someone ask: "From the fourth dhyāna upward there is only the suffering of conditioning; since the three vehicles have already transcended this, why speak of not being revulsed?" Hence there is this resolution. This has two senses: first, with reference to absence within the realm, as the twelfth fascicle of the \*Nirvāṇa-sūtra\* states, "Suffering has immeasurable characteristics, which are not known by the śrāvakas and pratyekabuddhas"; second, including the suffering of transformation, meaning it is to exit the three realms definitively without remainder. Therefore, in the Commentary's direct presentation there are naturally three gates: 1. the gate of increase and decrease according to characteristics; 2. the gate of true principle pervading everywhere; 3. the gate of distinguishing by the three feelings. The upper two are the gates of distinguishing the three sufferings in the \*Vijñaptimātratā\*; the third is the gate of distinguishing by the three feelings. Citing the treatise to explain at length. For the first: this is the gate of increase and decrease according to characteristics. As for "producing suffering through contact": depending on the condition of suffering, a painful mind is produced; hence it is called the suffering of suffering. However, since its contact and feeling extend to all three feelings, speaking specifically of the suffering of suffering is stated according to its predominance, and is also for the purpose of reviling it. As for "aging and death destroying life": this wards off an external objection. Lest someone object, "In aging and death there is no pleasure; why call it the suffering of change?"—hence this explanation is made. Thus the suffering of change has two aspects: first, the destruction of pleasure; second, the destruction of karma. Truly being capable of destroying life is precisely the destruction of karma, and so it receives the name 'the suffering of change.' > — English (machine translation) (machine translation) - [Previous: 67.29](https://indike.org/pramana/in.bauddha.taisho.1736.67.29) - [Next: 67.31](https://indike.org/pramana/in.bauddha.taisho.1736.67.31) - [Up: 67](https://indike.org/pramana/in.bauddha.taisho.1736.67) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.67.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.67.30](https://indike.org/pramana/in.bauddha.taisho.1736.67.30) · Pramāṇa