大般涅槃經義記 5.105

5.105

第二釋中，「何故」徵問，下對辯非。於中，初明凡夫有樂，偈中明其賢聖有樂。凡有樂中，翻前所說五盛陰苦，明五陰中悉皆有樂。「昔告摩男若色苦」等明色有樂，約求顯之，先反、後順。「如告比丘有三受」等明受有樂，「如佛先說若人修善則得樂」者明行有樂，「又如佛說於善道中六觸受樂」，論者不同，若依《毘曇》觸是行陰，依如《成實》說想為觸，則是此句就想明樂，眼見色等識陰有樂。

In the second, the explanation, 'For what reason' raises the inquiry, and below, in contrast, argues that it is not so. Therein, it first clarifies that ordinary beings have pleasure, and in the verses clarifies that worthy ones and nobles have pleasure. In ordinary beings having pleasure, it overturns the suffering of the five flourishing aggregates spoken of previously, clarifying that within the five aggregates there is pleasure in all of them. 'Formerly addressing Mahānāma, [saying] that if form were suffering' and so forth clarifies that form has pleasure, revealing it in terms of seeking, first negatively and then positively. 'As when addressing the monks, [saying] there are three feelings' and so forth clarifies that feeling has pleasure. 'As the Buddha previously spoke: "If a person cultivates good, they obtain pleasure"' clarifies that formations have pleasure. 'Furthermore, as the Buddha spoke: "In the good paths, the six contacts experience pleasure"'—treatises differ: if according to the Abhidharma, contact is the aggregate of formations; if according to the *Tattvasiddhi*, which explains perception as contact, then this clause clarifies pleasure in terms of perception; and the eye seeing forms and so forth is that the aggregate of consciousness has pleasure.