成唯識論述記 9.265

9.265

述曰：一、所取苦，為我及法二能執心之所取故，能執是苦。此無，假立故亦名苦。苦實有法，此是無故，名為假苦，性實而諦假，非苦諦故。舊《中邊》云：一、取苦，新同此論，以下《中邊》舊文更不敘也；二、事相苦，可解三苦為相故；三、和合苦，苦相合故，謂即真如與一切有漏有為苦相合，故名苦，體實非也，性實而諦假。如次三性，新《中邊》同。

The Commentary states: First, the suffering of what is grasped: because it is grasped by the two grasping minds of self and dharmas, the grasper is suffering. This [grasped object] is non-existent, yet metaphorically established, so it is also called suffering. Suffering is actually an existent dharma; since this [grasped object] is non-existent, it is called metaphorical suffering: its nature is real [i.e., its classification as parikalpita is true], but its status as a truth is metaphorical, because it is not really the truth of suffering. The older Madhyāntavibhāga calls it 'the suffering of grasping'; the new translation is identical to this treatise; below, the older text of the Madhyāntavibhāga will not be cited again. Second, the suffering of phenomenal marks: this is easily understood, having the three sufferings as its marks. Third, the suffering of conjunction: because it conjoins with the marks of suffering; that is to say, tathatā conjoins with all defiled, conditioned sufferings, and hence is called suffering; its substance is not actually so: its nature is real, but its status as a truth is metaphorical. These correspond in order to the three natures, identical to the new translation of the Madhyāntavibhāga.