[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814) › 5.103 # 大乘起信論廣釋卷第三．四．五 5.103 大乘起信論廣釋卷第三．四．五 5.103 - **Language:** Classical Chinese ### [5.103](https://indike.org/pramana/in.bauddha.taisho.2814.5.103) 論。一切心行至以是苦　釋曰。此唯觀苦除樂倒也。言心行者。謂即四蘊念念遷流名為心行。即此生滅故名為苦。故新論云。無常故苦。依諸經論。苦體有三。所謂苦苦壞苦行苦。即此心行剎那生滅。於念念中具足三苦。故對法云。何故經說若無常即苦邪。由三分常苦相可知。謂生分無常為緣故苦苦。性了了故。生分無常者本無今有。苦品諸行體是逼迫。滅分無常為緣故壞苦。性了了故。滅分無常者謂有已還無。樂品諸行無可愛樂。住分無常為緣故行苦。性了了故。住分無常者諸行相續。若生若滅俱不可樂。故世間說諸行無常諸行變壞。諸所有受我說皆苦。由是此中一切行念念生滅故為苦也。 > \[Treatise:\] \[They should contemplate\] all mental activities \[as arising and ceasing from thought to thought;\] therefore they are suffering. > \[Commentary:\] This solely contemplates suffering to eliminate the inversion of pleasure. "Mental activities" refers to the four aggregates flowing from thought to thought, which is called "mental activities"; this very arising and ceasing is called "suffering". Thus the new treatise says: "Because they are impermanent, they are suffering." According to various sūtras and treatises, suffering in essence has three kinds: namely, the suffering of suffering (duḥkha-duḥkhatā), the suffering of change (vipariṇāma-duḥkhatā), and the suffering of conditioned formations (saṃskāra-duḥkhatā). These very mental activities arise and cease in every instant; within each thought, they are replete with the three sufferings. Thus the Abhidharma says: "Why does the sūtra say that if something is impermanent, it is suffering? Because through the three portions of impermanence, the characteristics of suffering can be known. That is to say, taking the impermanence of the arising portion as a condition, there is the suffering of suffering, because its nature is clearly evident. The impermanence of the arising portion means that what was originally non-existent is now existent; formations belonging to the category of suffering are oppressive in nature. Taking the impermanence of the ceasing portion as a condition, there is the suffering of change, because its nature is clearly evident. The impermanence of the ceasing portion means that having existed, it returns to non-existence; formations belonging to the category of pleasure are not lovable. Taking the impermanence of the abiding portion as a condition, there is the suffering of conditioned formations, because its nature is clearly evident. The impermanence of the abiding portion means the continuity of formations; whether arising or ceasing, neither is pleasurable. Therefore, worldly conventions say: 'All formations are impermanent; all formations transform and decay; whatever feeling there is, I say is all suffering.'" Due to this, here, all formations arising and ceasing from thought to thought are suffering. > — English (machine translation) (machine translation) - [Previous: 5.102](https://indike.org/pramana/in.bauddha.taisho.2814.5.102) - [Next: 5.104](https://indike.org/pramana/in.bauddha.taisho.2814.5.104) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2814.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.5.103) — English, machine translation ## Linked texts (1) - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.221) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.5.103](https://indike.org/pramana/in.bauddha.taisho.2814.5.103) · Pramāṇa