大般涅槃經義記 10.132

10.132

次觀苦果。愛取煩惱從現苦生，名為苦果，今此觀之。於中初先結前生後，下正辨之。「苦果即取」，約苦明取。「愛心亦是」據終以舉。「愛果名取」約愛明取。「是取因緣即內外愛」約取明愛。內外如上。「即有愛苦」約末顯本。取從愛生，故有取者即有其愛。愛從苦起「故有愛者即有其苦」。又復取者遠從苦生「是故有取亦知有苦」。亦可此言約本顯末。是取非直從愛而生亦能生愛「故有取者即便有愛」。故下文言「取因緣愛，由愛受苦」，故言有苦。

Next is contemplating the fruit of suffering. The afflictions of craving and grasping arise from present suffering and are called the fruit of suffering; here they are contemplated. Herein, first it ties together what came before and introduces what follows, and below it directly analyzes it. "The fruit of suffering is grasping" explains grasping in terms of suffering. "The mind of craving is also [this]" brings it up from the perspective of the end. "The fruit of craving is called grasping" explains grasping in terms of craving. "The condition for this grasping is internal and external craving" explains craving in terms of grasping. Internal and external are as above. "Then there is the suffering of craving" reveals the root in terms of the branch. Grasping arises from craving, so whoever has grasping has that craving. Craving arises from suffering, "so whoever has craving has that suffering." Furthermore, grasping remotely arises from suffering, "therefore whoever has grasping also knows there is suffering." This statement can also be explained as revealing the branch in terms of the root: this grasping does not merely arise from craving, but is also able to produce craving, "so whoever has grasping immediately has craving." Therefore, the text below states: "Grasping conditions craving; due to craving, one experiences suffering," and hence it says there is suffering.