翻譯名義集 4.69

4.69

【豆佉】或伊禰，晉云苦。《法界次第》云：「苦以逼惱為義。一切有為心行，常為無常患累之所逼惱，故名為苦。苦有三種：一苦苦，二壞苦，三行苦。今明三苦，有別有通。別者，三苦即別對三受。苦受，從苦緣生，情覺是苦，即苦苦也；樂受，樂壞時生苦，即是壞苦；不苦不樂受，常為無常遷動，即是行苦。若通論三苦，則三受通有三苦。所以然者，三受之心即是苦，通從苦緣生故，通是苦苦。三受之心通為壞相所壞故，通是壞苦。三受之心通是起役運動不停之相故，通是行苦。」行以遷流為義，故《楞嚴》云：「譬如瀑流，波浪相續，前際後際，不相踰越。」古德頌行苦密遷云：「如以一睫毛，置掌人不覺；若安眼睛上，違害極不安。愚人如手掌，不覺行苦遷；智者如眼睛，違極生厭患。」《智論》云：「無量眾生，有三種身苦：老、病、死；三種心苦：貪、瞋、癡；三種後世苦：地獄、餓鬼、畜生。」《法句經》云：「昔四比丘論世苦事，一云婬欲惱人；一云飢渴逼體；一云瞋恚擾亂；一云驚怖恐懼。各執己是，競謂他非。佛知遂問，比丘具答。佛言：『汝等所論，不究苦義。身為諸苦之本，眾患之原，當求寂滅，此最為樂。』」

[*Duḥkha*:] Or rendered *yini*; in the Jin language, 'suffering'. The *Fajie cidi* states: "Suffering takes 'oppression and affliction' as its meaning. All conditioned mental activities are constantly oppressed and afflicted by the burdens and misfortunes of impermanence, hence it is called suffering. There are three kinds of suffering: first, the suffering of suffering (duḥkha-duḥkhatā); second, the suffering of change (vipariṇāma-duḥkhatā); third, the suffering of conditioned existence (saṃskāra-duḥkhatā). Now, in clarifying the three sufferings, there are specific and general applications. Specifically, the three sufferings correspond individually to the three feelings: painful feeling arises from painful conditions and is perceived by feeling as painful, which is the suffering of suffering; pleasant feeling gives rise to suffering when pleasure disintegrates, which is the suffering of change; neither-painful-nor-pleasant feeling is constantly shifting and changing due to impermanence, which is the suffering of conditioned existence. If generally discussing the three sufferings, then all three feelings generally have the three sufferings. Why is this? The mind of the three feelings is itself suffering: because all arise from painful conditions, all are the suffering of suffering. Because the mind of the three feelings is universally destroyed by the mark of destruction, all are the suffering of change. Because the mind of the three feelings is universally a mark of ceaseless activity and stirring, all are the suffering of conditioned existence." Formations (*saṃskāra*) take 'flux' as their meaning, so the *Śūraṅgama-sūtra* states: "For example, like a torrential stream where the waves succeed one another, the preceding and subsequent parts never encroaching on each other." An ancient worthy praised the subtle shifting of the suffering of conditioned existence, saying: / "Like a single eyelash / Placed on the palm, one does not notice it; / But placed in the eye, / It causes obstruction and great distress. / The foolish are like the palm, / Not noticing the flux of conditioned suffering; / The wise are like the eye, / Feeling extreme revulsion at its obstruction." / The *Dazhidulun* states: "Innumerable sentient beings have three kinds of bodily suffering: aging, sickness, and death; three kinds of mental suffering: greed, anger, and delusion; and three kinds of future-life suffering: the hells, hungry ghosts, and animals." The *Dharmapada* states: "Formerly, four monks discussed the sufferings of the world: one said sensual desire distresses people; one said hunger and thirst oppress the body; one said anger causes disturbance; one said terror and fright cause alarm. Each adhered to his own view and disputed the others' as wrong. The Buddha, knowing this, questioned them, and the monks answered fully. The Buddha said: 'What you have discussed does not reach the bottom of the meaning of suffering. The body is the root of all suffering and the source of all afflictions; you should seek quiescent cessation (nirvāṇa), which is the supreme bliss.'"