金剛般若論會釋 1.19

1.19

若有受皆苦，是經文下，是論解苦受，彼苦生故是苦苦，樂受破滅故是壞苦，與前二無常不相離是行苦，欲界具三，色界有二，第四禪已上有一。後說三世喻，隨順出離相，以離三世不生前失，順二無我便得出離，以攀緣三世，則知二我無得出離故，由此但說九喻，不增不減，與八喻、五喻等有差別，應會釋之。然天親論云，觀此九法得何功德，亦與此「同觀相及受用，於三世事，於有為法中，得無垢自在」，由觀此九法依他性，不為生死惡業所拘，便得勝果，出離自在。

The passage below the sūtra text "if there is feeling, it is all suffering" is the treatise's explanation: feeling suffering, because of the arising of that suffering, is the suffering of suffering; feeling pleasure, because of its destruction, is the suffering of change; being inseparable from the impermanence of the previous two is the suffering of conditioned existence. The desire realm possesses all three, the form realm possesses two, and from the fourth dhyāna upward there is one. Later it speaks of the metaphors of the three periods of time, conforming to the characteristic of renunciation, because being free from the three periods of time does not generate the preceding faults, and conforming to the two selflessnesses one attains renunciation. If one grasps the three periods of time, then one knows there is no renunciation through the two selves. Therefore, it only speaks of nine metaphors, neither more nor less, which differ from eight metaphors, five metaphors, and so forth, and should be harmonized and explained. However, Vasubandhu's treatise says: What merit is obtained from contemplating these nine dharmas? It also agrees with this: "Contemplating characteristics, enjoyment, and matters in the three periods of time among conditioned phenomena, one attains undefiled mastery." By contemplating the dependent nature of these nine dharmas, one is not bound by the evil karma of saṃsāra, and readily attains the sublime fruit and mastery in renunciation.