大般涅槃經義記 4.112

4.112

下廣釋中，初先正解，「云何」已下就人顯之。前正解中，「若放逸者名有為法為第一苦」釋前偈下半，「不放逸者名涅槃」等解前偈上半，「若趣諸行是名死處受第一苦」釋後偈下半，「若至涅槃名不死」等解後偈上半。「若至涅槃則名不死，受最妙樂」解不死處。「若不放逸，雖集諸行亦名常樂不破壞身」解釋偈中不放逸者得不死處。隨化眾生現集諸行實無罪過，是故亦名常樂不死。就人顯中，先問、後辯，文中可知。「以是」下結以前諸義，故苦異樂、樂異苦也。

In the detailed explanation below, it first gives the correct explanation, and from "how" onward it clarifies it in terms of persons. In the preceding correct explanation: "If one is heedless, this is called conditioned dharmas being the foremost suffering" explains the lower half of the first verse; "one who is not heedless is called nirvāṇa" and so forth explains the upper half of the first verse; "if one inclines toward conditioned formations, this is called the abode of death, undergoing the foremost suffering" explains the lower half of the second verse; "if one arrives at nirvāṇa, it is called the deathless" and so forth explains the upper half of the second verse. "If one arrives at nirvāṇa, it is called the deathless, undergoing the most wondrous bliss" explains the place of the deathless. "If one is not heedless, although one accumulates conditioned formations, it is also called the permanent bliss of an indestructible body" explains the verse's statement that the heedless one attains the place of the deathless. Following [the work of] transforming sentient beings, one manifests the accumulation of conditioned formations without any actual fault; therefore, it is also called permanent bliss and the deathless. In revealing it in terms of persons, it first poses questions and then distinguishes them, as can be known from the text. From "for this reason" onward, it concludes the preceding meanings, so that suffering is distinct from bliss, and bliss is distinct from suffering.