大般涅槃經義記 5.123

5.123

自下第四會上有人修善受樂并會賢聖諸受樂偈。迦葉初先徵前起後，「若隨俗說是虛妄不」牒以總問，「如佛所說修行善者則受樂」等別舉以問。於中，先舉修善受樂，次舉賢聖諸受樂偈，下問虛不。「若是妄」下舉佛離妄，徵破妄說，成樂是實。下佛會之，先會賢聖諸受樂偈，「如上所說諸受樂偈」總牒前偈，「即是菩提道之根本」別會偈中大乘之樂，「亦能長養阿耨菩提」別會偈中小乘之樂，遠能趣向，故曰長養。「以是」下結。「譬如」已下會前凡夫修善受樂。會意如何？明此善法與樂作因名之為樂，亦能生苦故復名苦，寄喻顯之，先明生樂、後彰生苦。

From here down is the fourth [section], reconciling what was said about someone cultivating the wholesome receiving pleasure, and reconciling the various verses on the reception of pleasure by the worthy and noble ones. Kāśyapa first examines what precedes to introduce what follows: "If it is spoken in accord with conventional truth, is it false or not?" repeats the text to ask generally; "As the Buddha has said, one who cultivates the wholesome receives pleasure," and so forth, specifically raises [the verses] to ask. Therein, he first raises cultivating the wholesome and receiving pleasure, next raises the various verses on the reception of pleasure by the worthy and noble ones, and below asks whether this is false or not. From "If it is false" downward, he cites the Buddha's freedom from falsity to examine and refute false speech, establishing that pleasure is real. Below, the Buddha reconciles it: first, reconciling the various verses on the reception of pleasure by the worthy and noble ones; "The various verses on the reception of pleasure as spoken above" generally restates the previous verses; "are the root of the path to bodhi" specifically reconciles the pleasure of the Mahāyāna in the verses; "and can also nourish anuttarā bodhi" specifically reconciles the pleasure of the Hīnayāna in the verses—because they can lead toward it from afar, they are said to "nourish" it. From "Therefore" downward is the conclusion. From "For example" onward reconciles the previous statement about ordinary people cultivating the wholesome and receiving pleasure. What is the intention of this reconciliation? It clarifies that because this wholesome dharma acts as a cause for pleasure, it is called pleasure; and because it can also generate suffering, it is again called suffering. He relies on a metaphor to reveal this, first clarifying the generation of pleasure, and then revealing the generation of suffering.