大般涅槃經義記 7.214

7.214

次以大樂顯涅槃大，先總標舉，下別顯之。初舉四數，大涅槃中無有受樂，但有此下四種樂故名之為樂，下辯其相，先問後釋：一斷受樂、二寂靜樂、三覺知樂、四不壞樂，亦名常樂。斷受樂者，《地持論》中說滅盡定以為斷受，此說涅槃，文中有三：一正明斷受以之為樂、二「樂有二」下對彼凡夫樂受辯異、三「有三受」下對彼凡夫捨受辯異。前中斷樂列其名字，此言即顯斷受義也。諸受皆斷，樂受最勝，對勝以彰，偏言斷樂。「不斷樂」下釋彼斷受以為樂義，先反後順，以不斷樂名為苦故，斷去樂受得名為樂。反中初言「不斷樂者則名為苦」，如上文說名為壞苦、名為行苦，「若有苦者不名大樂」，不得名為涅槃大樂。順中「斷樂則無有苦」翻向初句，「無苦、無樂名為大樂」翻向後句，無彼樂受則無行、壞二種苦故名「無苦樂」。「涅槃之性無苦樂」下明斷受樂是涅槃，「以是義」下將義顯體，成涅槃大。

Next, through great bliss it reveals the greatness of nirvāṇa; it first generally indicates it, and below reveals it in detail. First it raises the number four: within mahāparinirvāṇa there is no felt bliss, but only because of the four kinds of bliss below is it called bliss. Below it analyzes their characteristics, first questioning and then explaining: 1. the bliss of severing sensations; 2. the bliss of quiescence; 3. the bliss of awareness; 4. the bliss of indestructibility, also called permanent bliss. As for the bliss of severing sensations, the Bodhisattvabhūmi speaks of the cessation attainment as the severing of sensations; here it speaks of nirvāṇa. In the text there are three [points]: first, directly clarifying the severing of sensations as constituting bliss; second, from "bliss is of two kinds" downward, distinguishing it by contrast with the pleasant sensations of ordinary persons; third, from "there are three sensations" downward, distinguishing it by contrast with the neutral sensations of ordinary persons. In the first, the severing of bliss lists its name; this phrasing precisely reveals the meaning of severing sensations. All sensations are severed, but pleasant sensation is supreme; by highlighting it against the supreme, it specifically speaks of severing bliss. From "not severing bliss" downward explains the meaning of severing sensations as constituting bliss, first negatively and then positively: because not severing bliss is called suffering, severing pleasant sensations receives the name of bliss. In the negative: it first says, "Those who do not sever bliss are called suffering," which as the text above says is called the suffering of deterioration and the suffering of conditioned existence; "if there is suffering, it is not called great bliss," meaning it cannot be called the great bliss of nirvāṇa. In the positive: "severing bliss, then there is no suffering" reverses the first line; "neither suffering nor bliss is called great bliss" reverses the latter line: because there is no pleasant sensation, there are neither of the two kinds of suffering—conditioned existence and deterioration—so it is called "neither suffering nor bliss." From "the nature of nirvāṇa is neither suffering nor bliss" downward clarifies that the bliss of severing sensations is nirvāṇa; from "for this reason" downward uses the meaning to reveal the substance, establishing the greatness of nirvāṇa.