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# 中觀論疏 7.7

中觀論疏 7.7

- **Language:** Classical Chinese

### [7.7](https://indike.org/pramana/in.bauddha.taisho.1824.7.7)

「復次非但說於苦」者，此是品第三一偈，例破餘法也。此偈不破數人苦義。數人明有漏五陰是苦，若破苦竟即有漏法盡也。今外山木等皆有漏，故今為成論人明唯心是苦，色及無作非苦。成實師有二釋：一云識想二心未有苦，至受方有苦。次云識想二心已有苦，但判受陰在第三耳。而二師同明色無作非是苦，但是苦具耳。外道人唯苦受是苦，樂受等非苦。此二人明苦既狹，是故破苦竟，更須例破餘非苦法也。

> 'Furthermore, it is not only of suffering that it is spoken'—this is the third, single verse of the chapter, which analogously refutes the remaining phenomena. This verse does not refute the Sarvāstivādins' meaning of suffering. The Sarvāstivādins clarify that the contaminated five aggregates are suffering; if the refutation of suffering is concluded, contaminated phenomena are completely exhausted. Now, external mountains, trees, and the like are all contaminated; therefore, now for the sake of the \*Tattvasiddhi\* masters, it clarifies that only mind is suffering, while form and unmanifest \[matter\] are not suffering. The \*Tattvasiddhi\* masters have two explanations: one says that the two minds of consciousness and conception do not yet have suffering, and only upon reaching feeling is there suffering. The next says that the two minds of consciousness and conception already have suffering, but the feeling aggregate is merely classified as third. Yet both masters agree in clarifying that form and unmanifest \[matter\] are not suffering, but merely instruments of suffering. Non-Buddhists hold that only painful feeling is suffering, while pleasant feelings and so forth are not suffering. Since these two kinds of people define suffering narrowly, therefore, having finished refuting suffering, one must further analogously refute the remaining phenomena that are not suffering.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.7.7) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1824.7.7](https://indike.org/pramana/in.bauddha.taisho.1824.7.7) · Pramāṇa
