起信論疏筆削記 5.16

5.16

疏　苦苦者，上是總報苦身，下是別別苦事。受有漏身已名為苦，於上更加種種逼迫，故名苦苦，即生老等八是所加也。壞即樂事已謝，行即念念遷流，故皆苦也。準《寶性論》，觀三界為三苦，謂欲界苦苦、色界壞苦、無色行苦。然於中欲界具三、色界兼二、無色唯行。分段者，謂三界四生身有形段，命有分限，時極必終也。變易者，謂二乘菩薩斷煩惱障者，雖離分段麁苦，猶有梨耶變易行苦，以四相所遷，轉變改易，故名變易。又因移果易，故名變易。無上等者，謂轉滅煩惱生死，得此菩提涅槃，一得永得，故論云究竟。更無過者，故疏云無上。既其大患永滅，超度四流，業惑並亡，適然自得，不亦樂乎。然上令離苦是菩薩大悲，此令得樂是菩薩大慈，至覺之心於焉備矣。

Commentary: "Suffering of suffering" (duḥkha-duḥkhatā): the former [word] is the general karmic retribution of the suffering body; the latter [word] refers to specific suffering events. Having received a contaminated body is already called suffering, and upon this there are further added various afflictions; hence it is called "the suffering of suffering"—the eight [sufferings] such as birth and old age are what is added. "Deterioration" means pleasant events have already passed away; "conditioned processes" means moment-to-moment flux; hence both are suffering. In accordance with the Ratnagotravibhāga, one contemplates the three realms as the three sufferings: the desire realm is the suffering of suffering, the form realm is the suffering of deterioration, and the formless realm is the suffering of conditioned processes. Yet among them, the desire realm has all three, the form realm combines two, and the formless realm has only conditioned processes. "Portions" means that in the three realms and four forms of birth, bodies have physical segments and lifespans have limited portions; when the time reaches its limit, it must end. "Transformation" means that for the two vehicles and bodhisattvas who have severed the affliction hindrance, although they are free from the coarse suffering of samsaric death in portions, they still have the conditioned suffering of transformation in the ālaya[vijñāna]; because they are shifted by the four marks and undergo alteration and change, it is called "transformation." Furthermore, because causes shift and results alter, it is called "transformation." "Unsurpassable" and so forth: this means that by transforming and extinguishing afflictions and saṃsāra, one attains this bodhi and nirvāṇa; once attained, they are eternally attained, so the treatise says "ultimate." There is nothing superior to them, so the commentary says "unsurpassable." Since the great affliction is forever extinguished, the four currents are crossed, and karma and delusion are both eliminated, one is comfortably self-possessed; is this not blissful? Now, causing them to leave suffering above is the bodhisattva's great compassion; causing them to attain bliss here is the bodhisattva's great loving-kindness; the mind of the utmost enlightened one is thereby complete.