大般涅槃經義記 1.217

1.217

第二段中，初文殊言「如來於汝及我一切皆悉悅可」，文殊反試。「純陀答」下，明佛無悅。於中有四：一總呵文殊「汝不應言如來悅可」；二「夫悅可」下明悅可過，過有四重，悅可一重、倒想兩重、生死三重、有為四重；三結呵文殊，「勿謂如來是其有為」，據後以呵；四縱以示過，「若言有為，我與仁者俱行顛倒」，言佛悅可即是有為，故是顛倒。

In the second section, first Mañjuśrī says, "The Tathāgata is delighted with you, with me, and with all beings"—this is Mañjuśrī's reverse test. From "Cunda replied" onward, he clarifies that the Buddha is without delight. Within this there are four points: first, he generally rebukes Mañjuśrī: "You should not say that the Tathāgata is delighted"; second, from "Indeed, being delighted" onward, he clarifies the faults of being delighted—the faults have four tiers: delight is the first tier, inverted notions are the second tier, birth and death are the third tier, and the conditioned is the fourth tier; third, he concludes by rebuking Mañjuśrī: "Do not say that the Tathāgata is conditioned," rebuking him on the basis of the latter; fourth, he concedes [the premise] to demonstrate the fault: "If you say he is conditioned, both I and the benevolent one would be practicing inversion"—saying that the Buddha is delighted means he is conditioned, and therefore it is an inversion.