大般涅槃經集解 14.28

14.28

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.