大般涅槃經義記 4.103

4.103

就初段中，先辯後結。辨中，迦葉先問起發，「如來無憂，何故稱憂」。於中先明如來無憂，「夫憂悲」下廣舉憂悲，明佛悉無。「何故」已下徵佛說憂。上來何曾道佛有憂，今作此徵？佛前嬰孩喻中云言「如女生子，嬰孩得病，是女愁惱，佛亦如是」，故今徵責。下佛答之，答中論法其唯有二：一明佛無憂；二明隨化有憂，無憂是我、有憂無我。

In the first section, it first explains and then concludes. In the explanation, Kāśyapa first initiates with a question: "The Tathāgata has no grief; why is grief mentioned?" Therein, he first clarifies that the Tathāgata has no grief; from "Grief and sorrow" onward, he broadly presents grief and sorrow, clarifying that the Buddha is entirely free of them. From "Why" onward, he questions the Buddha's speaking of grief. When has it ever been said above that the Buddha has grief, such that he now poses this query? In the earlier simile of the infant, the Buddha said: "Like a woman who bears a child, and when the infant falls ill, this woman is grieved and troubled; the Buddha is also like this." Therefore he now raises this challenge. Below, the Buddha answers it; in the answer, discussing the doctrine, there are only two points: first, clarifying that the Buddha has no grief; second, clarifying that in accordance with transformation there is grief—freedom from grief is self, and having grief is non-self.