大般涅槃經義記 5.37

5.37

破受心中，「而於何處生此貪欲」破離樂受，樂與貪俱，無處生貪則亦無樂。「若被罵」下破離苦受，苦與瞋俱，無處生瞋則亦無苦。於中有二：一就罵破瞋，句別有三：一觀人空，故能破瞋，「若被罵辱何處生瞋」能罵人空，「而我此身三十六物不淨臭」等所罵人空；二觀法空，故能破瞋，「若聞其罵即思何聲而見罵」者總以推求，「一一音聲不能罵」等別釋無罵，念念細分語義不成故不能罵；三「以是義」下總結不應，以前二義故不應瞋。二就打破瞋，文別有二：一觀此打由有我身不應瞋他，於中初法、次喻、後合。法中，初思打從何生，次知因手刀杖我身，「我今」已下以理自遮，不應瞋他；二「我若不忍心則散」下恐增後苦，所以須忍，於中五句。

In refuting the experiencing mind, 'and in what place does this greed arise?' refutes and separates from pleasant feeling—pleasure accompanies greed, and if there is no place where greed arises, there is also no pleasure. From 'if one is reviled' downward refutes and separates from unpleasant feeling—suffering accompanies anger, and if there is no place where anger arises, there is also no suffering. Therein, there are two: first, refuting anger with respect to revilement, with three distinct clauses: first, contemplating the emptiness of persons, and thereby being able to refute anger—'if one is reviled, in what place does anger arise?' [shows that] the reviling person is empty, and 'yet this body of mine consists of the thirty-six things, impure and foul' and so on [shows that] the reviled person is empty; second, contemplating the emptiness of dharmas, and thereby being able to refute anger—'if hearing the revilement, one immediately contemplates what sound constitutes the revilement' investigates as a whole, while 'individual sounds cannot revile' and so on explains separately that there is no revilement, for when broken down into subtle parts moment by moment, the meaning of speech is not formed, and therefore it cannot revile; third, from 'by this meaning' downward concludes as a whole that it is inappropriate—due to the preceding two meanings, one should not become angry. Second, refuting anger with respect to being struck, with two parts: first, contemplating that this striking occurs due to having a self and a body, one should not be angry at others, wherein there is first the Dharma, next a simile, and then the application. Within the Dharma, it first reflects on where striking arises from, next knows it is due to hands, knives, staves, and one's own body, and from 'I now' downward uses principle to restrain oneself, [knowing] one should not be angry at others; second, from 'if I do not endure, my mind will be scattered' downward fears increasing future suffering, which is why one must endure, wherein there are five clauses.