瑜伽論記 7.118

7.118

第三、建立三苦，前之七苦即顯苦受及受所依四蘊，五蘊相從總名苦苦。建立壞苦中，謂諸有是彼除生餘六苦所對治法。復有苦受及苦受所依之處或根或塵緣彼所生煩惱。復有因前無病等順生樂受及因樂受所生煩惱，如是總說為壞苦性。由此至教第一至教者，舊云聖教，梵本無此語，唯云至教，至理之教故。至教眾多或了、不了，今引了義故云第一。煩惱名壞苦，不通小論，苦義難識故須引證，由此義故總據壞苦通於三界，餘處唯言樂受，故至第三定以下，建立行苦。云若行苦性，遍行苦性，遍行一切五取蘊中等者，取蘊無常名行，有一切貪緣三受時即有麁重不調柔性恒所隨逐故，彼行體不安穩故名為行苦。以要言之，除苦苦壞苦所攝諸法餘不苦不樂受俱行，若彼捨受所生之法若生彼捨受緣若捨受生所依住諸蘊生滅相應，竝是行體，此行由有四取三受麁重所隨不得安穩說名行苦。次又云不脫苦苦，及以壞苦，不自在轉者，旦依隨轉理捨受行體，不脫苦苦壞苦種子，故名行苦。若苦受作顯亦不能離餘之二苦種子，若依真實理門賴耶捨受是行體，常有餘二苦種所隨名行苦。

Third, establishing the three sufferings. The preceding seven sufferings reveal painful feeling and the four aggregates that are the basis of feeling; the five aggregates taken together are collectively called the suffering of suffering. In establishing the suffering of change: it refers to all dharmas that are the antidotes to those other six sufferings, excluding birth. Furthermore, there is painful feeling and the bases of painful feeling—either sense-faculties or objects—and the afflictions generated in connection with them. Furthermore, there are pleasant feelings generated in accordance with the preceding freedom from illness and so forth, and the afflictions generated by pleasant feeling; all these collectively are spoken of as the nature of the suffering of change. Therefore, as for 'ultimate teaching, the foremost ultimate teaching': the old translation had 'noble teaching,' but the Sanskrit text does not have this word, only stating 'ultimate teaching,' because it is a teaching of ultimate principle. Ultimate teachings are numerous and either definitive or non-definitive; here, citing a definitive meaning, it says 'foremost.' Calling afflictions the suffering of change is not accepted in Hīnayāna treatises; because the meaning of suffering is difficult to recognize, it was necessary to cite proof. By this meaning, the suffering of change generally applies across the three realms, whereas other places speak only of pleasant feeling, hence only up to the third dhyāna and below. Establishing the suffering of conditioned existence: regarding 'if the nature of the suffering of conditioned existence is pervasive, the nature of the suffering of conditioned existence pervades all five grasping aggregates, and so forth': the impermanence of the grasping aggregates is called conditioned existence; when any craving takes the three feelings as object, there is the coarseness and untamed nature that constantly pursues them, so because the substance of that conditioned existence is not secure, it is called the suffering of conditioned existence. In brief, excluding the dharmas subsumed under the suffering of suffering and the suffering of change, the rest which are concurrent with neither-painful-nor-pleasant feeling—whether dharmas produced by that neutral feeling, or conditions that produce that neutral feeling, or the arising and ceasing conjunction of the aggregates on which the arising of neutral feeling is based—are all the substance of conditioned existence. Because this conditioned existence is pursued by the coarseness of the four graspings and the three feelings and cannot attain security, it is called the suffering of conditioned existence. Next it also says: 'Not being free from the suffering of suffering and the suffering of change, revolving without autonomy.' For now, based on the principle of conforming evolution, the substance of conditioned existence of neutral feeling is not free from the seeds of the suffering of suffering and the suffering of change, hence it is called the suffering of conditioned existence. Even if painful feeling is taken as manifest, it also cannot be separated from the seeds of the other two sufferings. If based on the approach of true reality, the neutral feeling of the ālaya is the substance of conditioned existence, and because it is constantly accompanied by the seeds of the other two sufferings, it is called the suffering of conditioned existence.