大乘義章 18.18

18.18

次解樂義。涅槃之體寂滅永安，稱之為樂。又用自在所為稱心，亦名為樂。樂隨義別，一門說四，如涅槃說：一斷受樂、二寂靜樂亦名寂滅、三覺知樂、四不壞樂亦名常樂。言斷受者，五受斷已，稱曰斷受。良以諸苦皆集受中，是故斷受得名為樂。如《地持》中說滅盡定為斷受樂。今說涅槃以為斷受，滅盡暫滅，此永斷故。問曰：經說「滅無常色獲得常色，受想行識亦復如是。滅離苦色獲得樂色，受想行識亦復如是。」是則涅槃具有受樂，云何名斷？釋言：經說斷受樂者，斷離凡夫分別之受、取相之受、顛倒之受，非無證法平等正受，故有受陰亦有受樂，餘陰亦爾。寂靜樂者，滅煩惱故、不造業故、息生死故，名為寂靜。又息一切所行事故亦名寂靜。不寂則苦、靜名為樂，由滅諸過，故復名為寂滅樂矣。覺知樂者，照達諸法名為覺知，愚闇則苦、覺知名樂。不壞樂者，德體牢固，不為緣惱，稱曰不壞。破壞則苦，是故不壞得名為樂，以不壞故亦名常樂。此四樂中，分相論之，寂滅一種是涅槃樂，斷受一種是滅定樂，覺知一種是其智慧菩提之樂。不壞是常，今據攝相通說以為涅槃樂矣。

Next, explaining the meaning of "bliss" (sukha). The essence of nirvāṇa is peaceful extinction and perpetual tranquility; this is termed bliss. Furthermore, its functional sovereign mastery fulfills all intentions; this is also termed bliss. When distinguished according to its meanings, one approach speaks of four kinds, as explained in the Nirvāṇa Sūtra: first, the bliss of severed sensation; second, the bliss of stillness, also called quietude and extinction; third, the bliss of awakening awareness; fourth, the bliss of indestructible nature, also called permanent bliss. "Severed sensation" means that when the five sensations are severed, it is termed severed sensation. Indeed, because all sufferings gather within sensation, the severance of sensation obtains the name of bliss. As the Bodhisattvabhūmi explains, the concentration of cessation (nirodhasamāpatti) is the bliss of severed sensation. Here, nirvāṇa is called severed sensation because the concentration of cessation temporarily quells it, whereas this is perpetual severance. Question: The sūtra states, "By extinguishing impermanent form one obtains permanent form; sensation, perception, formations, and consciousness are also like this. By extinguishing and departing from suffering form one obtains blissful form; sensation, perception, formations, and consciousness are also like this." If so, then nirvāṇa fully possesses blissful sensation; why is it called severed? Explanation: When the sūtra speaks of the bliss of severed sensation, it means severing and departing from the discriminative sensations of ordinary persons, sensations that grasp at signs, and inverted sensations; it does not mean there is an absence of the impartial right sensation that realizes dharmas. Therefore there is an aggregate of sensation and there is also blissful sensation, and the remaining aggregates are also like this. "Bliss of stillness" means: because it extinguishes afflictions, does not create karma, and ceases saṃsāra, it is termed stillness. Furthermore, because it ceases all phenomenal activities, it is also termed stillness. Not being still is suffering, while tranquility is termed bliss; and because it extinguishes all faults, it is further termed the bliss of quietude and extinction. "Bliss of awakening awareness" means: illuminating and penetrating all dharmas is called awakening awareness; foolish darkness is suffering, while awakening awareness is called bliss. "Bliss of indestructible nature" means: the substance of virtue is firm and solid, not vexed by conditions; this is termed indestructible. Destruction is suffering, and therefore non-destruction obtains the name of bliss; because it is indestructible, it is also called permanent bliss. Among these four kinds of bliss, discussing them by distinguishing their characteristics: the one kind, quietude and extinction, is the bliss of nirvāṇa; the one kind, severed sensation, is the bliss of the concentration of cessation; the one kind, awakening awareness, is the bliss of its wisdom and bodhi. Indestructibility is permanence. Here, based on subsuming characteristics, they are generally spoken of as the bliss of nirvāṇa.