大方廣佛華嚴經隨疏演義鈔 67.30

67.30

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.'