大般涅槃經集解 20.34

20.34

案敬遺記僧宗曰：尋此語似迷圓教而起惑也。說金剛已還一切法樂，聞此之言，謂天然殊異，斯則迷滯相續假義之一邊也。若不依此釋者，還就偏教起惑。正言偏教說一切苦，謂祕藏亦苦。凡夫聞此生斷見，則念念生滅，前滅後起都不相關，頓乖相續不異之旨也。法蓮記僧宗曰：第三番，人情有疑，謂二人惑二教也。今明一人雙惑二教，乃結與一人也。一切法者，是偏教也。凡夫謂二，是圓教也。亦應如前備有五句，但言苦無我者，依無我觀兼得法空涅槃亦空，兼亦盡矣。

Sengzong's record by Jingyi comments: Examining these words, they seem to be confusion over the complete teaching giving rise to delusion. When it is taught that from the vajra-mind back all dharmas are bliss, hearing these words, they take them to be inherently distinct; this is getting confused and stuck on one extreme of the nominal designation of continuity. If one does not explain it this way, one returns to confusion arising from the partial teaching. Namely, the partial teaching states that all is suffering, and they claim that the secret treasury is also suffering. When ordinary people hear this, they give rise to annihilationist views: that in moment-by-moment arising and ceasing, the preceding ceases and the succeeding arises without any connection at all, completely departing from the intent of continuity and non-difference. Sengzong's record by Falian says: In the third round, people had doubts, thinking two individuals were confused by the two teachings. Now it clarifies that a single person is doubly confused by both teachings, attributing it to one person. "All dharmas" refers to the partial teaching. Ordinary people claim there are two, which refers to the complete teaching. It should also have five lines as before; mentioning only suffering and non-self is because, relying on the contemplation of non-self, one concurrently attains the emptiness of dharmas and that nirvāṇa is also empty, completely exhausting it.