大乘義章 3.7

3.7

第二門中開合辨相。何者是苦？苦之體相，開合不定。或總為一，謂攝諸苦為一苦諦。或分為二，所謂分段、變易生死，六道之報名為分段，三乘聖人微細生滅說為變易。或分為三，所謂苦苦、壞苦、行苦。辨此三苦，略有五門：一對緣分別、二約緣就體分別、三約三種無常分別、四諸過相顯、五對三受以辨通局。言對緣者，緣別內外，內謂自心，外者所謂刀杖等緣。外中復二：一逆、二順，逆者所謂刀杖等事一切苦具，順者所謂己身命財親戚之類。緣別如此。從彼逆緣逼而生惱，名為苦苦。刀杖等緣能生內惱，說之為苦。從苦生苦，故曰苦苦。從彼順緣離壞生惱，名為壞苦。內心涉境說名為行，緣行生厭，厭行生惱，故名行苦。第二對緣就體辨者，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，斯名事惱。有為之法，前後生滅無常敗壞，名為壞苦。即此有為遷流名行，遷流不安故名行苦。言約三種無常辨者，於彼分段無常分齊宣說苦苦，於有為法性苦之上，加彼三世分段麁苦，苦上加苦故名苦苦。又以三世分段麁苦，顯有為法體性是苦，亦名苦苦。就念無常宣說壞苦。彼念無常遷流滅壞，故名壞苦。是即向前第二門中行壞兩苦，至此門中同名壞苦。就彼自性不成無常宣說行苦。同體四相互相集起，故名為行。以此門中同體四相共破壞，行性不成行性無安，故名行苦。言以諸過互相顯者，過有三種，謂苦、無常及與無我。以苦顯苦，名為苦苦，謂以事惱顯有為法體性苦也。無常故苦，名為壞苦。無我故苦，名為行苦。以法無我因緣虛集，故稱為行。有為行故，體性是苦。言對三受辨通局者，受別有三，謂苦、樂、捨。違緣生惱，名為苦受。順緣生適，名為樂受。中容境界所生受心，捨前苦樂，故名捨受。三受如是。對之云何？如經中說「苦受之中，即具三苦。」心性是苦，於性苦上加彼對緣所生事惱，即名苦苦。前後生滅，無常敗壞，名為壞苦。即此前後遷流集起，名曰行苦。亦可有為自性虛集，名為行苦。樂、捨二受，各具二苦，所謂行、壞。行壞之相，不異前釋。三苦如是。又如經中分為八苦，所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。辨此八苦，略有三門：一釋其名、二辨其相、三對三苦共相收攝。先釋其名。言生苦者，報分始起謂之為生。生時有苦，就時立稱，故名生苦。衰變名老。老時有苦，就時為目，名為老苦。四大增損，謂之為病。病時有苦，就時彰名，稱曰病苦。陰壞名死。死時有苦，就時立目，名為死苦。亦可此等當體為名，即指生老病死為苦，故云生老病死苦也。愛別離者，所念分張，名愛別離。愛別生惱，就緣立稱，名愛別離。怨憎會者，所惡強集，名怨憎會。怨會生惱，就緣立稱，名怨憎會。求不得者，所悕不稱，名求不得。因彼生惱，就緣立稱，是故名為求不得苦。五盛陰者，五陰熾盛，名五盛陰。陰盛是苦，就體立稱，是故名為五盛陰苦。亦盛者，盛受之義。五陰之中盛前七苦，是故名為五盛陰苦，若正應言五陰盛苦。名義如是。

In the second section, the characteristics are distinguished through opening and combining. What is suffering? The essential characteristics of suffering are opened and combined in various ways. Sometimes they are subsumed into one, meaning that all sufferings are subsumed into the single noble truth of suffering. Sometimes they are divided into two, namely, the saṃsāra of delimited life-span (pariccheda) and of change (pariṇāma): the retributions of the six destinies are called delimited, while the subtle arisings and ceasings of the noble ones of the three vehicles are called change. Sometimes they are divided into three, namely, the suffering of suffering, the suffering of change, and the suffering of conditioned existence (saṃskāra). Distinguishing these three sufferings involves five gates in brief: first, differentiation in terms of conditions; second, differentiation in terms of condition and essence; third, differentiation in terms of the three kinds of impermanence; fourth, mutual elucidation through various faults; and fifth, distinction between universal and restricted application in terms of the three feelings. Regarding differentiation in terms of conditions: conditions are distinguished into internal and external; the internal refers to one's own mind, and the external refers to conditions such as swords, staves, and the like. Within external conditions there are again two: first, adverse; second, agreeable. The adverse refers to all instruments of suffering such as swords and staves; the agreeable refers to such things as one's own body, life, wealth, and relatives. Such is the distinction of conditions. The distress that arises from being pressured by those adverse conditions is called the suffering of suffering. Conditions such as swords and staves can generate internal distress, and are spoken of as suffering. Arising as suffering from suffering, it is therefore called the suffering of suffering. Distress generated by separation and destruction from those agreeable conditions is called the suffering of change. The internal mind engaging with objects is called conditioned activity (saṃskāra); generating revulsion conditioned by this activity, and generating distress from revulsion toward this activity, is called the suffering of conditioned existence. Second, distinguishing in terms of condition and essence: the nature of the mind is suffering; when situational distress is added upon that suffering, it is suffering added upon suffering, and is thus called the suffering of suffering. Discussed from this standpoint, the preceding three sufferings are all universally called the suffering of suffering when brought into this gate: that is, when the preceding suffering of suffering, suffering of change, and suffering of conditioned existence are added upon natural suffering, these are called situational distress. Conditioned dharmas, being impermanent and destroyed in their earlier and later arising and ceasing, are called the suffering of change. The flux of these very conditioned dharmas is called conditioned activity; being insecure in its flux, it is called the suffering of conditioned existence. Regarding differentiation in terms of the three kinds of impermanence: the suffering of suffering is expounded within the scope of the impermanence of delimited life-span; upon the natural suffering of conditioned dharmas, that coarse suffering of the delimited life-span across the three times is added, and because it is suffering upon suffering, it is called the suffering of suffering. Furthermore, coarse suffering of the delimited life-span across the three times elucidates that the essential nature of conditioned dharmas is suffering, which is also called the suffering of suffering. The suffering of change is expounded with respect to momentary impermanence; that momentary impermanence ceases and is destroyed in flux, and is therefore called the suffering of change. That is to say, the two sufferings—of conditioned existence and of change—from the second gate above are both together called the suffering of change in this gate. The suffering of conditioned existence is expounded with respect to the impermanence of lacking own-nature. The four characteristics of the same substance mutually assemble and arise, and are therefore called conditioned activity. Because within this gate the four characteristics of the same substance mutually destroy each other, the nature of activity is unachieved and the nature of activity has no stability; hence it is called the suffering of conditioned existence. Regarding mutual elucidation through various faults: faults are of three kinds, namely suffering, impermanence, and non-self. Elucidating suffering by means of suffering is called the suffering of suffering, meaning that the essential suffering of conditioned dharmas is elucidated by means of situational distress. 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 lack self and are falsely assembled through causes and conditions, they are called conditioned activity; because they are conditioned activities, their essential nature is suffering. Regarding the distinction of universal and restricted application in terms of the three feelings: feelings are distinct into three, namely, painful, pleasant, and neutral. Distress generated by adverse conditions is called painful feeling. Comfort generated by agreeable conditions is called pleasant feeling. The feeling mind generated in an intermediate realm, setting aside the preceding pleasure and pain, is called neutral feeling. Such are the three feelings. How are they correlated? As the sūtra states: 'Within painful feeling, the three sufferings are fully present.' The nature of the mind is suffering; adding upon natural suffering that situational distress generated by facing conditions is called the suffering of suffering. Earlier and later arising and ceasing, being impermanent and destroyed, is called the suffering of change. This very flux and assembled arising earlier and later is called the suffering of conditioned existence. Alternatively, the false assembly of the own-nature of conditioned dharmas may be called the suffering of conditioned existence. The two feelings of pleasure and neutrality each possess two sufferings, namely, conditioned existence and change. The characteristics of conditioned existence and change do not differ from the previous explanation. Such are the three sufferings. Furthermore, as in the sūtra, they are divided into eight sufferings, namely: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from what is loved, the suffering of association with what is hated, the suffering of not getting what is sought, and the suffering of the five grasping aggregates. Distinguishing these eight sufferings involves three gates in brief: first, explaining their names; second, distinguishing their characteristics; third, mutually subsuming them with the three sufferings. First, explaining their names. Regarding the suffering of birth: the initial arising of the portion of retribution is called birth. There being suffering at the time of birth, the designation is established with reference to the time; hence it is called the suffering of birth. Decline and alteration is called old age. There being suffering at the time of old age, the term is established with reference to the time; hence it is called the suffering of old age. Increase and decrease of the four great elements is called sickness. There being suffering at the time of sickness, the name is made manifest with reference to the time; hence it is called the suffering of sickness. The destruction of the aggregates is called death. There being suffering at the time of death, the term is established with reference to the time; hence it is called the suffering of death. Alternatively, these may take their names directly from their substance, meaning that birth, old age, sickness, and death are themselves suffering; hence they are spoken of as the sufferings of birth, old age, sickness, and death. Regarding separation from what is loved: the dispersal of what one cherishes is called separation from what is loved. Generating distress from separation from what is loved, the designation is established with reference to the condition; hence it is called separation from what is loved. Regarding association with what is hated: the forced gathering of what one dislikes is called association with what is hated. Generating distress from association with the hated, the designation is established with reference to the condition; hence it is called association with what is hated. Regarding not getting what is sought: what one desires not being satisfied is called not getting what is sought. Because of distress generated from that, the designation is established with reference to the condition; for this reason it is called the suffering of not getting what is sought. Regarding the five flourishing aggregates: the five aggregates flourishing intensely is called the five flourishing aggregates. The flourishing of the aggregates being suffering, the designation is established with reference to the essence; for this reason it is called the suffering of the five flourishing aggregates. Moreover, 'flourishing' carries the meaning of 'fully containing': within the five aggregates the preceding seven sufferings are fully contained, and for this reason it is called the suffering of the five flourishing aggregates; if stated properly, one should say the suffering of the flourish of the five aggregates. Such are the names and meanings.