注維摩詰經 3.127

3.127

什曰：無常壞法，所以苦也。若無常麁則壞之亦麁，壞之亦麁則非苦之極也。今妙無常則無法不壞，無法不壞則法不可壞，苦之甚也；法不可得，空之至也。自無而觀則不壞不苦；自有而之散，苦義所以生也。肇曰：有漏五陰愛染生死，名受陰也。小乘以受陰起則眾苦生為苦義。大乘通達受陰內外常空本自無起，誰生苦者？此真苦義也。生曰：夫苦之為事，會所成也。會所成者，豈得有哉？是以言五受陰空是苦義也。五受陰，苦之宗也。無常，推生及滅，事不在一，又通在有漏無漏，故言諸法苦。即體是無義起於內，又得無漏者不以失受致苦，故唯受陰而已也。洞達者，無常以據終驗之，云畢竟耳。苦以空為其體，故洞達也。無所起者，無常明無本之變，理在於生。苦言假會之法，所以配其起也。

[Kumāra]jīva says: Impermanence destroys dharmas, which is why there is suffering. If impermanence is coarse, then its destruction is also coarse; if its destruction is coarse, it is not the ultimate of suffering. Now, wondrous impermanence leaves no dharma undestroyed; if no dharma is undestroyed, then dharmas cannot be destroyed, which is the utmost of suffering; dharmas cannot be apprehended, which is the utmost of emptiness. Contemplating from the standpoint of non-existence, there is no destruction and no suffering; going from existence to dispersal, this is why the meaning of suffering arises.

[Seng]zhao says: The five contaminated aggregates, being attached to and stained by saṃsāra, are called the grasped aggregates. The Hīnayāna takes the arising of the grasped aggregates and the consequent generation of all sufferings as the meaning of suffering. The Mahāyāna penetrates that the grasped aggregates, internally and externally, are constantly empty and originally without arising—who then produces suffering? This is the true meaning of suffering.

[Dao]sheng says: As a matter of fact, suffering is formed through assembly. How could what is formed through assembly truly exist? Therefore it is said that the emptiness of the five grasped aggregates is the meaning of suffering. The five grasped aggregates are the basis of suffering. Impermanence traces production down to cessation; its affairs are not uniform, and it applies generally to both contaminated and uncontaminated; therefore it is said of all dharmas. Suffering, in its very substance being non-existent in meaning, arises internally; furthermore, those who have attained the uncontaminated do not incur suffering through losing what is grasped, so it applies only to the grasped aggregates. 'Penetrating through': impermanence is verified based on the end, so it merely says 'ultimately'; suffering takes emptiness as its substance, so it says 'penetrating through'. 'Without arising': impermanence clarifies rootless transformation, its principle lying in production; suffering speaks of dharmas of provisional assembly, which is why it is paired with arising.