大般涅槃經義記 4.111

4.111

第三段中，初先辨出苦、樂二門，「諸行是苦、涅槃是樂」。「迦葉白」下明諸眾生捨苦得樂，先問起發，於中但問得樂之義，略不問苦。下佛答之，苦、樂具辨，意為明樂，舉苦顯之。文中初先長行略答，次偈後解釋。略中，「我說諸行和合名為老死」偏釋苦義，舉前問中言有左右，但言諸行和合為苦，即知不合是涅槃樂，故不具論。偈中，初偈明苦樂果，前半樂果、後半苦果；後偈明其苦樂二因，前半樂因、後半苦因。

In the third section, it first distinguishes the two approaches of suffering and bliss: "conditioned formations are suffering, nirvāṇa is bliss." From "Kāśyapa addressed [the Buddha]" onward, it explains sentient beings abandoning suffering and attaining bliss. It first inquires to raise [the topic], wherein he only asks about the meaning of attaining bliss, omitting any question about suffering. Below, the Buddha answers him, fully distinguishing both suffering and bliss; his intention is to explain bliss, raising suffering to reveal it. In the text, he first gives a brief reply in prose, followed by verses and then an explanation. In the brief reply, "I say that the combination of conditioned formations is called old age and death" specifically explains the meaning of suffering; in raising the preceding question, the phrasing implies both sides: merely stating that the combination of conditioned formations is suffering implies knowing that non-combination is the bliss of nirvāṇa, hence it is not discussed in full. In the verses, the first verse explains the results of suffering and bliss, the first half being the result of bliss and the second half the result of suffering; the second verse explains the two causes of suffering and bliss, the first half being the cause of bliss and the second half the cause of suffering.