大乘義章 2.79

2.79

次辨苦義。苦義有三，所謂苦苦、壞苦、行苦。辨此三苦，略有四門：一對緣分別、第二約緣就體分別、三約三種無常分別、四諸過相顯。言對緣者，緣別內外，內謂自心，外者所謂刀杖等緣。外中復二，一違、二順。違者所謂刀杖等事一切苦具，順者所謂己身命財親戚之類苦。緣別如是。從彼違緣而生苦者，名為苦苦。刀杖等緣能生內惱，從其所生說名為苦，從苦生苦，故云苦苦。從彼順緣離壞生惱，名為壞苦。內心涉境說名為行，緣行生厭，厭行生苦，故云行苦。第二約緣就體別者，心性是苦，依彼苦上加以事惱，苦上加苦，故云苦苦。就斯以論，向前三苦至此門中通名苦苦，謂性苦上加前苦苦、壞苦、行苦，通名事惱。有為之法念念生滅，無常敗壞，故名壞苦。即此有為遷流名行，行性不安，故云行苦。言約三種無常別者，就彼三世分段無常宣說苦苦。心性是苦，於此苦上加彼三世分段麁惱，名為苦苦。又以三世分段麁苦顯法性苦，亦名苦苦。就念無常宣說壞苦，即是向前第二門中行壞兩苦，至此門中同為壞苦。就彼自性不成無常宣說行苦。同體四相共相集起，目之為行。虛集之行體無自性，行性無安，故名行苦。所言諸過互相顯者，過有三種，謂苦、無常及與無我。以苦顯苦，名為苦苦。此以事苦顯有為法性是苦也。無常故苦，名為壞苦。無我故苦，名為行苦。以法無我因緣虛集，故云行也。苦義如是（此兩門竟）。

Next is to explain the meaning of suffering. Suffering has three aspects: namely, the suffering of suffering, the suffering of change, and the suffering of conditioned existence. In explaining these three sufferings, there are briefly four sections: first, differentiating them with reference to conditions; second, differentiating them by considering conditions in relation to essence; third, differentiating them with reference to the three kinds of impermanence; fourth, manifesting them through mutual contrast of the faults.

Regarding differentiating them with reference to conditions: conditions are distinguished into internal and external. "Internal" refers to one's own mind; "external" refers to conditions such as knives and staves. The external is further twofold: first, adverse; second, agreeable. The adverse refers to things such as knives and staves—all instruments of suffering; the agreeable refers to things such as one's own body, life, wealth, and relatives. The distinction of conditions is thus. Suffering generated from those adverse conditions is called the suffering of suffering. Conditions such as knives and staves are able to generate internal afflictions; from what is thus generated it is named suffering, and since suffering arises from suffering, it is called the suffering of suffering. Afflictions generated from separation from and destruction of those agreeable conditions are called the suffering of change. The internal mind engaging its objects is called conditioned activity (saṃskāra); generating revulsion dependent on conditioned activity, and revulsion toward conditioned activity generating suffering, is therefore called the suffering of conditioned existence.

Second, regarding differentiating them by considering conditions in relation to essence: the nature of the mind is suffering; when situational afflictions are added upon that suffering, suffering is added upon suffering, hence it is called the suffering of suffering. Discussed from this standpoint, the preceding three sufferings, arriving at this section, are collectively called the suffering of suffering: that is, upon the suffering of nature, the preceding suffering of suffering, suffering of change, and suffering of conditioned existence are added, and are collectively termed situational afflictions. Conditioned phenomena arise and cease moment by moment, impermanent and decaying, hence this is called the suffering of change. The very flux of these conditioned things is called conditioned activity, and because the nature of conditioned activity is not secure, it is called the suffering of conditioned existence.

Regarding differentiating them with reference to the three kinds of impermanence: with reference to the impermanence of delimited embodiments across the three periods of time, the suffering of suffering is proclaimed. The nature of the mind is suffering; upon this suffering, adding the coarse afflictions of those delimited embodiments across the three periods of time is called the suffering of suffering. Furthermore, using the coarse suffering of delimited embodiments across the three periods of time to reveal the suffering of the nature of dharmas is also called the suffering of suffering. With reference to the impermanence of mind-moments, the suffering of change is proclaimed; this is the two sufferings of conditioned existence and change in the preceding second section, which upon arriving at this section are together regarded as the suffering of change. With reference to the impermanence of the non-establishment of intrinsic nature, the suffering of conditioned existence is proclaimed. The four characteristics of the same entity gathering together and arising are designated as conditioned activity. The conditioned activity of illusory aggregation lacks intrinsic nature in its essence, and the nature of conditioned activity is not secure, hence it is called the suffering of conditioned existence.

Regarding the various faults manifesting each other: faults are of three kinds, namely suffering, impermanence, and non-self. Revealing suffering through suffering is called the suffering of suffering; this uses situational suffering to reveal that the nature of conditioned dharmas is suffering. Being suffering because of impermanence is called the suffering of change. Being suffering because of non-self is called the suffering of conditioned existence; because dharmas are non-self and are an illusory aggregation of causes and conditions, it is called conditioned activity. The meaning of suffering is thus (these two sections are concluded).