大般涅槃經義記 4.110

4.110

第二明樂共苦之中，文別有四：一明如來得樂共苦利益眾生、二「是名」下結、三「諸行苦」下明諸眾生因佛教化離苦得樂、四「以是」下結。初中，「佛法猶如鴛鴦」舉法同喻，「是伽陵」下辨喻顯法。喻有兩句：一是得樂隨苦之喻，迦陵、鴛鴦喻佛如來，五濁增時名為「盛夏」，煩惱熾盛名為「水長」，佛選正法化人令住名「選高原安置其子」，「為養」結之；二是捨苦歸樂之喻，息化歸真故曰「隨本安隱而遊」。下約顯法，「如來如是化無量生安住正法」合上初句，「如彼」已下舉喻以帖，「如來亦」下合向後句，「是名」下結。

In the second [section], which explains bliss together with suffering, the text is divided into four: first, it explains that the Tathāgata attains bliss together with suffering to benefit sentient beings; second, from "this is called" onward, it concludes; third, from "conditioned formations are suffering" onward, it explains that through the Buddha's teaching and transformation, sentient beings leave suffering and attain bliss; fourth, from "for this reason" onward, it concludes. In the first part, "the Buddha Dharma is like mandarin ducks" sets forth the Dharma in comparison to the parable, and from "this kalaviṅka" onward it analyzes the parable to reveal the Dharma. The parable has two clauses: first is the parable of attaining bliss while following suffering—the kalaviṅka and the mandarin ducks symbolize the Buddha, the Tathāgata; the time when the five turbidities increase is called "midsummer"; the flourishing of afflictions is called "the rising waters"; the Buddha's choosing the true Dharma to teach beings and cause them to abide is called "choosing a high plateau to settle its chicks"; and "for their nourishment" concludes it. Second is the parable of abandoning suffering and returning to bliss—halting teaching and returning to the real is therefore called "roaming peacefully according to its origin." Below, applying it to reveal the Dharma: "The Tathāgata thus transforms immeasurable beings, establishing them in the true Dharma" corresponds to the first clause above; from "just as that" onward, it cites the parable to fit it; from "the Tathāgata likewise" onward, it corresponds to the latter clause; and from "this is called" onward, it concludes.