維摩經略疏垂裕記 4.140

4.140

二、約苦再解。「行苦」者，念念遷謝名為行苦。「違緣壞樂」，受者違情，境名違緣也。「通苦有四」等者，下文云「四苦有二」。若言即生即老即病即死，是為約理，即今通苦也。事四苦者，即今別苦。「別苦苦於通苦」者，事苦重於理苦也，故知生等皆是苦苦。何以今文唯以病為苦？答中兩意：初約病苦現在猛盛，故異於三；次明其實生等俱名苦，但淨名現疾，故別以病苦對之。

Second, explaining suffering once more. Regarding 'the suffering of conditioned existence': moment-to-moment transition and decay is called the suffering of conditioned existence. In 'adverse conditions destroying pleasure', the experiencer experiences opposition to their desires, and the objects are called adverse conditions. Regarding 'Common suffering has four', etc.: the text below states, 'The four sufferings have two.' If one speaks of birth itself, aging itself, sickness itself, and death itself, that is in terms of principle, which is the present common suffering. The phenomenal four sufferings are the present specific sufferings. 'Specific suffering is more painful than common suffering' means that phenomenal suffering is heavier than suffering in principle; therefore we know that birth, etc., are all the suffering of suffering. Why does the present text solely take sickness as suffering? In the answer there are two meanings: first, in terms of the suffering of sickness being presently fierce and rampant, it is distinct from the other three; next, explaining that in reality birth, etc., are all called suffering, but because Jingming is manifesting illness, he specifically addresses it with the suffering of sickness.