大般涅槃經義記 5.110

5.110

「迦葉白」下是其廣也。先難、後釋。難有三句：一以細類麁難、二「若復有人作是問」下舉樂反辨難、三「若下苦中生樂想」下執事徵理難。就初難中，以彼微細生滅行苦，類三塗中麁重八苦令皆生樂，是其難也。文中初言「如佛所說於下苦中生樂想」者牒佛前言，「下生」已下將細類麁，三塗之中麁重八苦是其弊下故名為下，迦葉聞前微下苦中得生樂想，便徵如來欲令三塗弊下苦中亦得生樂故言下生、下老病等亦應生樂。「下者所謂三惡」已下辯其下相，於中約對中、上顯之。此之一番麁有似難，細推非難。云何非難？如來所說輕微名下，以苦微故，不彰麁樂，故生樂想。迦葉所舉弊下名下，此苦麁重與樂正違，云何生樂？所以非難，故佛不答，宜須記知。

From 'Kāśyapa addressed [the Buddha]' downward is the detailed part. First is the objection, and then the explanation. The objection has three clauses: First, the objection by analogizing the coarse from the subtle; second, from 'If another person asks this question' downward, the objection by citing pleasure to argue conversely; third, from 'If within inferior suffering the notion of pleasure arises' downward, the objection by clinging to concrete facts to contest the principle. In the first objection, using that subtle suffering of conditioning characterized by arising and ceasing to analogize the coarse, heavy eight sufferings in the three wretched realms so that they all produce pleasure is the objection. In the text, the opening words, 'As the Buddha spoke, within inferior suffering the notion of pleasure arises', cites the Buddha's previous words; from 'inferior birth' downward analogizes the coarse from the subtle: the coarse, heavy eight sufferings in the three wretched realms are base and inferior, and hence are called 'inferior'; Kāśyapa, hearing that within the previously mentioned subtle, inferior suffering one can give rise to the notion of pleasure, thereupon challenges the Tathāgata, wishing that within the base, inferior suffering of the three wretched realms one should also be able to give rise to pleasure, and thus says that inferior birth, inferior old age, illness, and so forth should also give rise to pleasure. From 'The inferior refers to the three evil [realms]' downward explains its marks of the inferior, revealing it therein in contrast to the middling and superior. This round of objection roughly resembles an objection, but upon close examination is not an objection. Why is it not an objection? What the Tathāgata spoke of is called 'inferior' because it is light and subtle; because the suffering is subtle, it does not display coarse suffering, and therefore the notion of pleasure arises. What Kāśyapa cites is called 'inferior' because it is base and vile; this suffering is coarse and heavy, directly contradicting pleasure—how could pleasure arise? Therefore, it is not an objection, and thus the Buddha does not answer it; one should note and know this.