維摩經略疏 3.73

3.73

「為苦至不怙」，此約苦門說法。「為苦」者，無常故苦。何者？三事成身，無常所切。又為三苦四苦八苦所苦，苦之甚也。「為惱」者，三事假身，常為九惱及諸苦境之所逼惱，是則內苦為苦、外苦為惱。復次初苦為苦、重逼為惱。「眾病所集」者，三事假身息煖是色，色法四大四百四病聚在此身，心有四分煩惱之病生八萬四千，此色心病聚在假身，故言眾病所集。復次為苦者，行苦也。無常行苦，無奢促、無輕重，故言為苦。為惱者，壞苦也。違緣壞樂，故言為惱。眾病者，苦苦也。身是四苦，重加眾病，故云苦苦。

From “it is suffering” to “not relied upon”: this is explaining the Dharma in terms of the approach of suffering. “It is suffering”: it is suffering because it is impermanent. Why? The three matters constitute the body, which is oppressed by impermanence. Furthermore, it is afflicted by the three sufferings, the four sufferings, and the eight sufferings—the utmost of suffering. “It is vexation”: the provisionally designated body of the three matters is constantly tormented and vexed by the nine vexations and various painful circumstances; thus internal suffering is suffering, and external suffering is vexation. Furthermore, initial suffering is suffering, and repeated oppression is vexation. “A collection of myriad diseases”: regarding the three matters of the provisional body, breath and warmth are form; the four great elements of form phenomena collect the four hundred and four diseases in this body, and the mind has the four divisions of the disease of affliction, producing the eighty-four thousand [afflictions]. These diseases of form and mind collect in the provisional body; hence it is said to be “a collection of myriad diseases.” Furthermore, “it is suffering” refers to the suffering of conditioned existence (saṃskāra-duḥkhatā); the impermanent suffering of conditioned existence is neither prolonged nor hurried, neither light nor heavy, hence it is called “suffering.” “It is vexation” refers to the suffering of change (vipariṇāma-duḥkhatā); adverse conditions destroying pleasure, hence it is called “vexation.” “Myriad diseases” refers to the suffering of suffering (duḥkha-duḥkhatā); the body already being the four sufferings, to which myriad diseases are doubly added, hence it is called the suffering of suffering.