大般涅槃經義記 4.118

4.118

難辭有二：一對後偈中初之三句以為徵問。難意如何？有憂喜人可須昇彼智慧臺殿以防憂患，佛入涅槃無憂無喜，何須昇彼智慧臺殿？二「復當」下對彼前偈及後偈中見眾生憂而為徵問。難意如何？住解脫者不見我、人、眾生等相，云何如來住解脫山而見眾生？下佛答之，先解前難。釋意如何？智慧臺殿正是涅槃，佛住是中故無憂喜，云何難言佛無憂喜，不應昇彼智慧臺殿？文中初明「智慧臺殿即是涅槃」，後明如來住之無憂。於中初明如來無憂，「有憂愁」下舉凡有憂，顯佛無之。「須彌山」下釋其後難。釋意如何？明佛雖住解脫山頂，隨化眾生所以見之。文中有三：一釋前偈中初之二句明佛自住解脫山頂、二「地者」下釋前偈中後之二句明見凡夫、三「如來愍」下釋後偈中末後一句明見有憂。前中初言「須彌山者謂正解脫」解釋偈中山頂言也。「勤精進者喻須彌山無有動轉」解釋偈中精勤勇者處於山頂，以無動轉故名為住。

The objection consists of two arguments: first, raising an inquiry against the first three lines of the latter verse. What is the objection's intent? A person who has sorrow and joy may need to ascend that terrace-pavilion of wisdom to guard against sorrow and suffering, but the Buddha has entered nirvāṇa, free from sorrow and joy; why would he need to ascend that terrace-pavilion of wisdom? Second, from "furthermore" onward, he raises an inquiry against the preceding verse and against the seeing of sentient beings' sorrow in the latter verse. What is the objection's intent? One who abides in liberation does not see marks of self, person, sentient beings, and so forth; how could the Tathāgata abide on the mountain of liberation and yet see sentient beings? Below, the Buddha answers him, first resolving the former objection. What is the meaning of the explanation? The terrace-pavilion of wisdom is precisely nirvāṇa; the Buddha abides therein and is therefore free from sorrow and joy; why object by saying that since the Buddha has no sorrow or joy, he should not ascend that terrace-pavilion of wisdom? In the text, it first explains that "the terrace-pavilion of wisdom is precisely nirvāṇa," and later explains that the Tathāgata abides therein without sorrow. Therein, it first explains the Tathāgata's freedom from sorrow, and from "having sorrow" onward, it raises ordinary beings' having sorrow to reveal the Buddha's lack of it. From "Mount Sumeru" onward, it explains the latter objection. What is the meaning of the explanation? It clarifies that although the Buddha abides on the summit of the mountain of liberation, he sees them in accord with [the necessity of] transforming sentient beings. The text has three parts: first, explaining the first two lines of the preceding verse, showing that the Buddha himself abides on the summit of the mountain of liberation; second, from "ground" onward, explaining the last two lines of the preceding verse, showing his seeing ordinary beings; third, from "the Tathāgata pities" onward, explaining the very last line of the latter verse, showing his seeing sorrow. In the first part, initially saying "Mount Sumeru refers to true liberation" explains the phrase "mountain summit" in the verse. "The diligent and energetic one is compared to Mount Sumeru being unmoving and unturning" explains the energetic and courageous one residing on the mountain summit in the verse; because he is unmoving, he is said to abide.