大般涅槃經疏 14.20

14.20

「爾時迦葉」下，第三會通苦諦者，昔《阿含》等經皆言三受中有樂受，今言五陰皆苦，都無樂義，今昔義乖。開善分此中四番問答為四章；觀師分為二，後三番子章只是作難。今先問、次答。就初問為三：一總非、二作五難、三結。初領旨仰非。「何以故」下，作難，初第一與第四問同據樂緣，第二問別據樂體，第三與第五問同據樂因。初據樂緣者，佛昔於《阿含》告釋摩男云：「色若定苦，不應求色。色若定樂，不應厭色。但今單難無樂，不應求色。」若求紅黃當知有樂，今日何緣全言無樂？今具舉六根對於六塵以為樂緣。「如佛說偈」下，是第五重據樂因。與第三同舉樂因而復異者，前舉善為樂因，只言世間之善；今具舉聲聞菩薩出世之善名為樂因。就五偈為四：初兩偈明聲聞之善為樂因；次一偈明菩薩之善為樂因；三一偈重結小乘；四一偈重結大乘，明菩薩畢竟不得同佛畢竟，乃是分畢竟。「世尊如諸經」下，三結非。諸經即指昔教，如佛今說，故指此教無樂唯苦。

From 'At that time, Kāśyapa...' onward, the third section is reconciling the truth of suffering: in the past, sūtras such as the *Āgamas* all said that among the three feelings there is pleasant feeling; now it is said that the five aggregates are all suffering and have no meaning of pleasure whatsoever; the present and past meanings contradict each other. Master Kāishàn divided the four rounds of questions and answers here into four sections; Master Guān divided them into two, regarding the latter three sub-sections merely as raising objections. Now, first the question, then the answer. Regarding the initial question, there are three parts: first, a general rejection; second, raising five objections; third, the conclusion. First, receiving the intent and respectfully stating the objection. From 'Why is this so?' onward, raising the objections: the first and fourth questions together are based on the conditions for pleasure; the second question is distinctively based on the essence of pleasure; the third and fifth questions together are based on the cause of pleasure. First, regarding being based on the conditions for pleasure: formerly in the *Āgama*, the Buddha told Mahānāma, 'If form were definitely suffering, one should not seek form. If form were definitely pleasure, one should not weary of form. But now you simply object that there is no pleasure, [which implies] one should not seek form.' If one seeks red and yellow, one should know there is pleasure; on what grounds today do you say entirely that there is no pleasure? Now he fully cites the six sense-bases corresponding to the six sense-objects as the conditions for pleasure. From 'As the Buddha said in a verse...' onward is the fifth [objection], again based on the cause of pleasure. It shares with the third [objection] the citation of the cause of pleasure, yet also differs: the former cited wholesome deeds as the cause of pleasure, speaking only of mundane wholesomeness; here he fully cites the supramundane wholesomeness of śrāvakas and bodhisattvas as the cause of pleasure. Regarding the five verses, there are four parts: the first two verses explain the wholesomeness of śrāvakas as the cause of pleasure; the next one verse explains the wholesomeness of bodhisattvas as the cause of pleasure; the third single verse re-concludes the Hīnayāna; the fourth single verse re-concludes the Mahāyāna, explaining that what the bodhisattva ultimately attains is not identical to the Buddha's ultimate attainment, but is a partial ultimate. From 'World-Honoured One, as in the various sūtras...' onward, third, concluding the objection: 'the various sūtras' refers to the past teaching; 'as the Buddha now preaches' therefore points to this teaching having no pleasure, but only suffering.