華嚴經內章門等雜孔目章 3.42

3.42

三苦者，苦苦、壞苦、行苦。苦者苦受體。苦者外苦具，壞者苦緣。壞苦者苦受體。行者無常遷變不住名行，亦是苦受緣。問：無常行但是無常義，何得名苦？答：無常有二義，一自體無常、二無常切己名苦。苦義雖同，望事麁細有別。亦可不別。何以故？以無常切己，附在觀中，少觸大苦。八苦者，生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。五盛陰苦有二義：一攝前七苦總為五盛陰、二諸苦麁重名五盛陰。八苦約事不同，苦體不異三苦。其二苦教興，本為初入法人生厭離相，即苦類攝，未有道理。若入四諦，即苦諦攝。何以故？為聖教興，令得諦故。乃至苦聖諦義，亦準可知，所以知之，為大乘義含始終故。此苦在凡夫是苦類，在聲聞入苦諦。若菩薩位，初教即空名苦聖諦，故《維摩經》云「五受陰洞達空無所起，是苦義。」若約終教，苦即真如，一切法亦如也故。若約一乘，前義為一乘所目，名為一乘。亦苦類等四義入因陀羅微細等，成無盡故。餘義如別章。

The three sufferings are the suffering of suffering, the suffering of change, and the suffering of conditioned existence. Suffering is the substance of painful feeling. Pain is the external instrument of suffering; change is the condition of suffering. The suffering of change is the substance of painful feeling. Conditioned existence means that impermanent flux does not abide, which is also a condition for painful feeling. Question: Impermanent conditioning is merely the meaning of impermanence; how does it get the name 'suffering'? Answer: Impermanence has two meanings: first, the impermanence of its own substance; second, impermanence pressing close upon oneself is called suffering. Although the meaning of suffering is the same, in view of phenomena there is a distinction between coarse and subtle. It may also be said that there is no distinction. Why? Because impermanence pressing close upon oneself, being attached within contemplation, slightly touches upon great suffering. The eight sufferings are the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being separated from what is loved, the suffering of associating with what is hated, the suffering of not getting what is sought, and the suffering of the five aggregates of clinging. The suffering of the five aggregates of clinging has two meanings: first, gathering the preceding seven sufferings together into the five aggregates of clinging; second, the coarse and heavy afflictions of all sufferings are called the five aggregates of clinging. The eight sufferings differ in terms of phenomena, but their substance of suffering is not distinct from the three sufferings. The arising of the teaching on these two [classifications of] suffering was originally to cause those newly entering the Dharma to generate the aspect of revulsion; thus they are subsumed under the category of suffering and not yet endowed with principle. If one enters the four truths, they are subsumed under the truth of suffering. Why? Because the noble teaching arises to enable one to attain the truths. Up to the meaning of the noble truth of suffering, one may likewise understand it by extension; that it is understood in this way is because the meaning of the Mahāyāna encompasses the initial and final. This suffering is the category of suffering in ordinary persons, and enters the truth of suffering in śrāvakas. In the bodhisattva stages, the initial teaching takes emptiness as the noble truth of suffering; hence the Vimalakīrti Sūtra states: 'Penetrating the five aggregates of grasping as empty and without arising—this is the meaning of suffering.' If considered according to the final teaching, suffering is precisely true suchness, because all phenomena are likewise thus. If considered according to the Ekayāna, the preceding meanings are designated by the Ekayāna and called the Ekayāna. Moreover, the four meanings, including the category of suffering, enter the subtle [net of] Indra and so forth, becoming inexhaustible. The remaining meanings are as in the separate chapter.