大般涅槃經義記 5.113

5.113

下佛答之，前三難中但答後二，初一非難，所以不答。文中，如來先印迦葉第三難辭，用此印辭釋去向前第二句難。「如是如是」總述其言，「如汝說」下別述其言。如汝所說初一下上不生於樂，道理實是，以一下上不生樂故無有樂相，既無樂相，云何難言樂上生苦？「何以故」下正解向前第三句難，言「何以故」徵前起後，既無樂相，我何以故說上苦中而生於樂？下對釋之，「猶如彼人當受千罰，受一下已即得脫者便生樂想」，是故我說於無樂處妄生樂也，無樂猶前下苦義也。

Below, the Buddha answers them. Of the previous three challenges, he only answers the latter two; because the first one is not a challenge, he does not answer it. In the text, the Tathāgata first confirms the phrasing of Kāśyapa's third challenge, and uses this confirmation to resolve the previous second objection. "So it is, so it is" generally endorses his words, and from "Just as you say" downward, specifically endorses his words. As you said, pleasure is not generated upon the first stroke; this is truly correct in principle. Because pleasure is not generated upon the first stroke, there is no mark of pleasure; and since there is no mark of pleasure, how could one object by saying that suffering arises upon pleasure? From "Why is this?" downward, he directly resolves the previous third objection. Saying "Why is this?" examines what precedes to introduce what follows: since there is no mark of pleasure, why did I say that pleasure is generated amid lesser suffering? Below, he explains in response: "Just as that man who was to receive a thousand punishments gives rise to the idea of pleasure when he is released immediately after receiving one stroke." Therefore, I say that one falsely gives rise to pleasure where there is no pleasure; "no pleasure" has the same meaning as the "lesser suffering" mentioned earlier.