維摩經略疏垂裕記 4.166

4.166

二、約四苦，二：初、正示。「復次至作四苦」者，荊溪云：不必即是四念處中，以無常觀通修道故。故苦亦然，即是三界皆苦故也。雖免四趣，七反人天具足生等，況仍欲界人天往來，亦可對於生等。二、「但四」下，結判。荊溪云：理四苦者，剎那無常。無常事四苦者，即在修道。以修觀時觀於思惑，思惑屬事，故云事也。今謂理事，亦名通別亦名麁細。理通事別、理細事麁。對麁名理，此理仍事。

Second, in terms of the four sufferings, in two: first, directly showing. Regarding "furthermore, to making the four sufferings," Jingxi states: this is not necessarily within the four stations of mindfulness, because the contemplation of impermanence applies throughout the path of cultivation. Hence suffering is also like this; that is, all three realms are suffering. Although one avoids the four destinies, transmigrating seven times among humans and devas, one is fully endowed with birth and the like; how much more so when still coming and going among humans and devas of the desire realm—this can also correspond to birth and the like. Second, from "only the four" downward, concluding and judging. Jingxi states: the principle four sufferings are momentary impermanence. The phenomenal four sufferings of impermanence are found in the path of cultivation. Because when cultivating contemplation one contemplates the delusions of thought, and the delusions of thought pertain to phenomena, they are called phenomenal. Now, we say that principle and phenomena are also called common and distinct, and are also called coarse and subtle. Principle is common, phenomena are distinct; principle is subtle, phenomena are coarse. In contrast to the coarse, it is called principle, yet this principle is still phenomenal.