大般涅槃經疏 16.7

16.7

「若無常即是苦」下，第二總破前五復次計樂、三復次計淨。又二：先正破、後指上已答。若無常即是苦，破其計樂。若苦即是不淨，破其計淨。因迦葉上問已答者，有三解。一開善云：前四諦慧聖行，初說苦諦明五陰皆苦。迦葉以設諸難，明有樂緣樂因理應有樂不應皆苦。佛答於下苦中橫生樂想，是已答竟。二冶城云：前〈性品〉中，佛有真我之性，迦葉即十二難責覓現用，佛舉力士額珠等譬答竟。三諸師多用〈長壽品〉末迦葉問世間亦說梵天是常，與佛說何殊？佛答外道皆是竊得此言，如偷牛之喻，故言已答。河西記中云：即是第七卷中已答。觀師云：是〈四倒品〉中具說淨樂等倒，此中不復委悉，但略破樂淨，故指上也。

From "If it is impermanent, then it is suffering" below, secondly, generally refutes the previous five iterations reckoning pleasure and three iterations reckoning purity. This also has two parts: first, directly refuting; later, pointing out that it was already answered above. "If it is impermanent, then it is suffering" refutes their reckoning of pleasure. "If it is suffering, then it is impure" refutes their reckoning of purity. As for its already having been answered due to Kāśyapa's question above, there are three explanations. First, Kāishàn says: In the previous holy conduct of the wisdom of the four truths, at the outset of explaining the truth of suffering, it explained that the five aggregates are all suffering. Kāśyapa then posed various objections, explaining that since there are conditions for pleasure and causes of pleasure, there should in principle be pleasure and they should not all be suffering. The Buddha answered below that they errantly produce the conception of pleasure amidst suffering, which was already answering it. Second, Yěchéng says: In the previous "Nature Chapter," the Buddha has the nature of the true self; Kāśyapa then raised twelve objections demanding to find its present function, and the Buddha answered it by citing metaphors such as the wrestler's forehead pearl. Third, most masters use the end of the "Longevity Chapter," where Kāśyapa asked: In the world it is also said that Brahmā is permanent; how does this differ from what the Buddha says? The Buddha answered that the non-Buddhists all stole these words, like the metaphor of stealing the cow; therefore it says it was already answered. In the Héxī Records, it says: That is, it was already answered in the seventh fascicle. Master Guān says: In the "Four Inversions Chapter" it fully explained inversions such as purity and pleasure; here it is no longer detailed, but merely refutes pleasure and purity in brief; hence it points to what came above.