大般涅槃經集解 14.28

14.28

案僧亮曰：生滅聚積，名身也。分別苦樂，名智也。涅槃無此，故名捨也。誰受安樂者，上說種種樂，明非受樂，故發問也。身得安樂者，有食有身、有識分別，名為苦也。無食無身、不生分別，名為樂也。無受樂者，無受理圓，不可以方事喻也。此中諸譬皆是少分耳。僧宗曰：食已悶者，行地之時貪嗜五欲，譬之於食；為惑所蔽，如心悶也。出外欲吐者，標心離苦，義言出耳。欲除煩惱，吐已還者，修道斷結，功登果就，俯入生死，譬如還也。同伴問者，如迦葉今所問也。若言差者，如來解釋果地之妙極也。顯別昔曰捨身捨智，言虛不實也。

Sengliang states: The accumulation of arising and perishing is named 'body'. Distinguishing suffering and bliss is named 'cognition'. Nirvāṇa lacks these; hence it is called 'relinquishing'. As for 'who experiences ease and bliss?', above various forms of bliss were spoken of, clarifying that it is not experiencing bliss, hence the question is raised. As for 'the body attains ease and bliss', having food, having a body, and having consciousness make distinctions—this is named 'suffering'. Having no food, having no body, and not generating distinctions—this is named 'bliss'. As for 'there is no experiencer of bliss', the principle of non-experiencing is complete and round; it cannot be analogized with worldly things. The various metaphors here are all partial. Sengzong states: Feeling stifled after eating: when at the stage of practice, being greedy for the five desires is compared to eating; being obscured by delusion is like feeling mentally stifled. Going outside wishing to vomit: setting the mind on leaving suffering is spoken of as going out. Wishing to eliminate afflictions, returning after vomiting: cultivating the path and cutting off fetters, having attained the result of success, bending down to enter birth-and-death is compared to returning. A companion asking: like Kāśyapa's present question. Saying 'recovered': the Tathāgata explains the supreme subtlety of the stage of fruition. This clearly distinguishes that the past statement of 'relinquishing the body and relinquishing cognition' was provisional and not ultimate.