梵網經古迹記 1.92

1.92

述曰：別釋有三：逆次第釋惠、捨、慈故。初亦有二：觀察故，化導故。此初也。言「觀入大空慧」者，謂初觀入於最勝真如大空之慧，從初入心遂起後得巧方便道，智中見諸眾生無非苦諦。何以故？皆有識苦之心，三途乃至善趣苦緣中生識領故。何等為苦？謂有三苦。言「如」者，相傳云：相似，如也，指事言故。言「身初覺」者，五識也。「從刀杖」者，外緣也。「從身」者，內緣也。根境竝色，故言「色陰」。二緣中生識覺故，此識名為行苦之緣，率爾多分起捨受故。次意識覺同緣刀杖及身瘡等，引生五識相應苦受及自憂根，名「苦苦緣」。重故苦苦者，釋逼迫重，名「苦苦」也。次起第三追念意識，名「受行覺」，於前所受追緣行故。於前二覺所緣身等，會妙壞中生憂惱故，名「壞苦緣」。是以三位識漸生三苦，故為「苦苦苦」。此三「苦」字，如次結前行等三苦。

The commentary says: In the specific explanation there are three parts, as they explain wisdom, equanimity, and loving-kindness in reverse order. The first also has two parts: contemplation and guiding [others]. This is the first. As for "entering from contemplation the wisdom of great emptiness," it refers to initially contemplating and entering the wisdom of great emptiness of the most supreme tathatā; from this initial entering mind, one subsequently gives rise to the path of skillful means of subsequent attainment, and within wisdom one sees that sentient beings are nothing but the truth of suffering. Why is this? Because all possess minds that perceive suffering, giving rise to consciousness and experiencing sensations amid the conditions of suffering from the three evil destinies up to the wholesome destinies. What is suffering? That is, there are three kinds of suffering. As for "as," traditional accounts say: "resembling," "such as," which refers to the actual facts. As for "the body's initial awareness," it refers to the five consciousnesses. "From swords and clubs" refers to external conditions. "From the body" refers to internal conditions. Both sense faculties and sense objects are form; hence it says "the aggregate of form." Because consciousness and awareness arise within these two conditions, this consciousness is called the condition for the suffering of conditioned existence, since abruptly it mostly gives rise to neutral feeling. Next, the awareness of the mental consciousness concurrently takes swords, clubs, bodily sores, etc., as objects, inducing the feeling of suffering associated with the five consciousnesses and its own faculty of grief; this is called the "condition for the suffering of suffering." It is suffering of suffering because it is heavy, which explains that because the oppression is heavy, it is called "the suffering of suffering." Next arises the third, the mental consciousness of recollective thinking, called "awareness of the activity of feeling," because it retrospectively conditions the activity of what was previously felt. Regarding the body, etc., which were the objects of the previous two awarenesses, because grief and affliction arise amid the destruction of what was pleasant, it is called the "condition for the suffering of change." Therefore, the consciousnesses of the three positions gradually give rise to the three kinds of suffering; thus it "becomes suffering, suffering, suffering." These three words for "suffering" respectively conclude the previous three sufferings of conditioned existence and so forth.