金剛般若論會釋 2.37

2.37

第四解對治因緣中分二，初、解不忍因緣，後、正解經能對三行。不忍因中，流轉苦通三界，是行苦；後二苦唯欲界眾生，相違是苦苦，乏受用是壞苦，此依相增。或流轉攝五苦，謂生老病死五盛蘊苦；眾生相違攝二苦，怨憎會、愛別離；乏用攝一苦，謂求不得苦。前明忍相中，論解有二忍，一、耐怨害，二、諦察法。今對治流轉及乏受用，方解安受苦忍，其耐怨害，初行難修，眾生相違，重明彼義，令修學故。苦雖極眾，如《瑜伽》第二等說，略標此三。

The fourth, explaining the antidote to causes, is divided into two: first, explaining the causes of non-endurance; and second, properly explaining the sūtra's three practices that can serve as antidotes. Among the causes of non-endurance, the suffering of transmigration pervades the three realms and is the suffering of conditioned existence. The latter two sufferings belong only to sentient beings in the desire realm: adversity is the suffering of suffering, and lack of sustenance is the suffering of change; this is based on the predominance of characteristics. Alternatively, transmigration subsumes five sufferings: birth, aging, illness, death, and the suffering of the five clinging aggregates; adversity from sentient beings subsumes two sufferings: association with the hated and separation from the loved; lack of sustenance subsumes one suffering: the suffering of not getting what one seeks. Earlier, in clarifying the characteristics of endurance, the treatise explained two endurances: first, bearing harm from enemies; and second, discerning dharmas. Now, in serving as an antidote to transmigration and lack of sustenance, it finally explains the endurance of bearing suffering. As for bearing harm from enemies, it is difficult to cultivate at the beginning of practice, so regarding adversity from sentient beings, its meaning is clarified again to cause them to cultivate and train in it. Although sufferings are extremely numerous, as stated in the second chapter of the Yogācāryabhūmi and elsewhere, these three are briefly indicated.