大般涅槃經集解 30.26

30.26

案道生曰：無苦者，體既非苦而能無苦，而眾生以微代重以為無苦，是曰橫計也。僧亮曰：答第一第二第四。謂橫樂者，眾生猶以下苦橫生樂想，因以為教耳。昔所說樂，約彼橫情，終是無樂；今云皆苦，亦無違也。僧宗曰：總答五難也。以眾生不識真相，故於下苦中橫生樂想；將恐起此必墮三塗，且說人天是樂，令修十善五戒，以背惡道，所謂以屑出屑者也。寶亮曰：此下訖三受以來，先答第一第二第四果，報上難也。下苦者，三惡重為上苦，人天輕為下苦。凡夫不覺下苦，橫生樂想也。

Daosheng comments: As for 'absence of suffering', its substance is not painful yet is able to be without suffering; but living beings use the slight in place of the grave and consider it to be free of suffering—this is called an erroneous conception. Sengliang says: Answering the first, second, and fourth. Concerning 'erroneous pleasure', living beings still erroneously give rise to the notion of pleasure regarding lesser suffering, and this was merely accommodated in the teaching. The pleasure spoken of in the past was in accordance with their erroneous feelings, but in the end there is no pleasure; to say now that all is suffering also does not contradict it. Sengzong says: He comprehensively answers the five objections. Because living beings do not recognise the true nature [of things], they erroneously give rise to the notion of pleasure within lesser suffering. Fearing that giving rise to [unrestrained desires] would surely cast them into the three evil paths, he temporarily stated that humans and devas are pleasurable, causing them to cultivate the ten virtues and the five precepts so as to turn their backs on the evil paths—this is what is called 'using a splinter to remove a splinter'. Baoliang says: From here down to the three feelings, he first answers the objections concerning the fruit and retribution of the first, second, and fourth. 'Lesser suffering': the heavy [suffering] of the three evil paths is greater suffering; the light [suffering] of humans and devas is lesser suffering. Ordinary beings do not realise lesser suffering and erroneously give rise to the notion of pleasure.