大般涅槃經集解 18.55

18.55

Sengliang says: "He first speaks of the nature of the inversion. It should also be explained by way of contrast, but the sūtra text is brief." Sengzong says: "From here down, he first clarifies the inversion of conceiving bliss within suffering; it has not yet distinguished conceiving suffering within non-suffering. Now he reveals the conditions of the inversion: those who hold this calculation suppose they will certainly attain the principle, and consequently within saṃsāra falsely reckon the conception of bliss." Baoliang says: "Discriminating the first inversion comprises three turns: first, clarifying the latter inversion; next, clarifying the former inversion; third, adducing the latter inversion to conclude the clause. Regarding the first, clarifying the inversion regarding the Buddha, there are four points: first, opening the heading; second, explaining the heading; third, saying that the Tathāgata is the suffering of conditioning; fourth, saying that the Buddha is the suffering of destruction. If one calculates like this, this is a person of the suffering of great transgression." Zhixiu says: "Discriminating the first inversion comprises three turns. The first ends at 'yet produces the conception of suffering; this is called an inversion.' About to reveal that there is delusion about bliss on top of suffering, he therefore discriminates the nature of suffering. There are two points: first, clarifying its inverted characteristics in terms of the principle; later, the compiler of the sūtra concludes its inverted conception. This is the first. If one gives rise to the conception of suffering regarding bliss, one will certainly obtain a suffering result, yet one claims 'I then experience bliss'; this is giving rise to the delusion of bliss regarding suffering."