大般涅槃經集解 18.81

18.81

案道生曰：既翳成佛之理，又障見成之明也。僧亮：釋藏義也。僧宗曰：此理曾不暫無，但以隱顯為異也。何者，夫解之與惑，二途而已。若乖理起惑，則生死紛紜；若扶理生解，則涅槃寂靜。正以煩惱所覆，則隱而不彰，義稱為藏。理非始造，不得言無；未有見用，不得言有。中道之說則非病，若計已有則成倒也。

Daosheng states: It both screens the principle of attaining Buddhahood and obstructs the clarity that sees its realization. Sengliang: This explains the meaning of 'storehouse' (garbha). Sengzong states: This principle has never ceased to exist even for a moment; it is simply distinguished by concealment and manifestation. Why? Understanding and delusion are merely two distinct paths. If one goes against principle and gives rise to delusion, birth and death are tumultuous; if one accords with principle and gives rise to understanding, nirvāṇa is serene and tranquil. Precisely because it is covered by defilements, it is concealed and not apparent; hence in meaning it is called a 'storehouse'. Since the principle is not newly fashioned, it cannot be said to be non-existent; yet before there is the function of seeing it, it cannot be said to be existent. The teaching of the Middle Way is therefore without fault; if one grasps it as already possessed [in manifestation], that becomes an inversion.