大般涅槃經義記 2.39

2.39

下明比丘有為法中具足四倒，文中有三：一呵其所取；二「我今當」下舉真顯偽；三「苦計樂」下正明比丘有為法中具足四倒，不應自嘆善修苦等。就初段中，「汝等若言：我亦修習無常苦」等，牒其上言。比丘上言「我等不但修無我想，亦更修習其餘諸想」，謂無常苦無我想等，故今牒之。是三種修無有實義，以理呵奪，於佛常、樂、我、淨法中而修苦等故無實義。以何義故不明、不淨？義如上釋。

Next is to clarify that the bhikṣus are fully possessed of the four inversions regarding conditioned dharmas. In the text there are three [parts]: first, rebuking what they cling to; second, from "I shall now" onward, adducing the true to reveal the false; third, from "reckoning suffering as pleasure" onward, directly clarifying that the bhikṣus are fully possessed of the four inversions regarding conditioned dharmas and should not praise themselves as having skillfully cultivated [the contemplation of] suffering and so forth. In the first section, "If you say: 'We also cultivate impermanence, suffering,'" and so forth, repeats their previous statement. The bhikṣus previously said, "We not only cultivate the notion of non-self, but also cultivate the other notions"—namely, the notions of impermanence, suffering, non-self, and so forth—hence it is now repeated. These three kinds of cultivation lack real meaning; they are rebuked and rejected by principle: because they cultivate [the notions of] suffering and so forth with respect to the Buddha's dharmas of permanence, bliss, self, and purity, there is no real meaning. For what reason are they not luminous and not pure? The meaning is as explained above.