大般涅槃經集解 19.26

19.26

案僧亮曰：雖生異見，不能毀真。聖與凡絕，常乃得顯，不壞義也。法瑤曰：見雖異塗，不變佛性；受身不同，佛性不改也。凡夫偏執，雖復竭思，終不能得見正理也。僧宗曰：不與偽雜為真性也。必在於人，不可遷轉，如停留也。圓明不偏，事同月也。凡夫薄福不能得者，無慧以自修，雖加苦行，如持牛戒、自餓等法，去理逾遠。若是伏欲，得無想定及非想定，計為涅槃，亦為乖方。故言雖復加苦，不能見也。六卷云「理筩不深」，言不發無漏也。

Sengliang states: Though disparate views arise, they cannot destroy the truth. The noble is severed from the ordinary, and only when the eternal is revealed is the meaning of non-destruction realised. Fayao states: Although views follow different paths, they do not alter the buddhadhātu; though embodied forms differ, the buddhadhātu does not change. Ordinary people cling to biased views: even if they exhaust their thoughts, in the end they can never see the true principle. Sengzong states: It is because it is not mixed with falsehood that it is the true nature. It is necessarily in man and cannot shift, just as [a river] halts. Round and bright without bias, in function it is like the moon. The reason ordinary people of meagre merit cannot obtain it is that they lack the wisdom to cultivate themselves: though they apply rigorous austerities—such as observing the bovine vow, starving themselves, and the like—they depart ever farther from the principle. If they subdue desire and attain the samādhi of non-ideation or that of neither ideation nor non-ideation, holding these to be nirvāṇa, they likewise deviate from the proper method. Hence it is said: though they apply further austerities, they cannot see it. The Six-Fascicle version says 'the tube of reason is not deep', which means they do not give rise to the uncontaminated.