大般涅槃經集解 20.28

20.28

案僧亮曰：已辯得失，今重勸也。夫正因性常，常則是樂也。敬遺記僧宗曰：此下第六，尋惑源起倒所由也。不達偏教之旨，乃計一切苦也。智者不爾，得教外之旨，不滯偏言也。法蓮記僧宗曰：此下第八，迷偏教而起惑之源由也。此中有三番，明人惑教也。第一惑偏教、第二惑圓教、第三雙惑偏圓二教也。若說於苦，愚人便謂無常，此第一惑。偏教上但言起惑，未辨起惑之始，今明惑起之根源也。若論次第，應先惑圓教上也。數明此義，知邪計為非，今始惑偏教也。說一切苦，復不能知身有樂性者，上句濫云佛亦無常，此言未都無佛性也。若無常無我空寂四句皆是有為也，解脫是無為也。無我是眾生空，空寂是法空也。我身即有佛性種子者，眾生是正因，為種子也。

Sengliang comments: Having already distinguished gain and loss, he now repeats the exhortation. The nature of the direct cause is permanent, and permanence is bliss. Sengzong's record by Jingyi says: From here below is the sixth section, tracing the source of delusion and the reason for the arising of inversions. Not having grasped the intent of the partial teaching, they then grasp that everything is suffering. The wise are not so; they obtain the intent beyond the teaching and do not remain stuck in partial words. Sengzong's record by Falian says: From here below is the eighth section, the origin and cause of being confused by the partial teaching and giving rise to delusion. Here there are three rounds explaining how people are confused by the teachings. The first is confusion over the partial teaching; the second is confusion over the complete teaching; the third is double confusion over both the partial and complete teachings. "If suffering is spoken of, foolish people then claim impermanence"—this is the first confusion. Previously, on the partial teaching, it only spoke of giving rise to delusion without distinguishing the inception of the delusion; now it clarifies the root source of the arising of delusion. In proper sequence, it should first address confusion over the complete teaching above. Having repeatedly clarified this meaning so that they know wrong views are erroneous, now for the first time confusion over the partial teaching is addressed. "Speaking of all as suffering, yet unable to know that the body has the nature of bliss"—the previous line erroneously said the Buddha is also impermanent; here it says there is not an absolute absence of the buddhadhātu. The four phrases of impermanence, non-self, emptiness, and quiescence are all saṃskṛta, whereas vimokṣa is asaṃskṛta. Non-self is the emptiness of sentient beings; emptiness and quiescence are the emptiness of dharmas. "Within my very body there is the seed of the buddhadhātu" means that sentient beings are the direct cause, serving as the seed.