大般涅槃經集解 20.80

20.80

案僧亮曰：答云何諸菩薩能見難見性，猶是長壽因也。上辯三歸因之始也，此一答問是因之終也。法瑤曰：從「若我住者」已來至〈文字品〉，答此問也。上三歸中，明我性有佛性，似如有神我之性為佛性也。是以今廣明佛性非有非無，離乎二邊處於中道，無相可執，若執則墮斷常二見也。其性玄妙，非二乘所測，十住大士猶尚曖昧，豈非難見耶？智秀曰：此下答問有四番。第一敬歎佛性，佛即述成；第二舉問請答，佛即答也；第三請求立誓，佛即為說也；第四迦葉設難，佛即答也。此即第一敬歎。

Sengliang states: Answering how bodhisattvas can see the difficult-to-see nature is still the cause of long life. Above, the discussion of the three refuges was the beginning of the cause; this question and answer is the culmination of the cause. Fayao states: From 'if I abide' down to the 'Chapter on Letters,' this question is answered. Above, in the three refuges, it was explained that our nature has the buddhadhātu, as if there were a spiritual self nature serving as the buddhadhātu. Therefore it is now extensively explained that the buddhadhātu is neither existent nor non-existent, free from the two extremes and abiding in the Middle Way, having no characteristics to be grasped; if one grasps, one falls into the two views of annihilation and permanence. Its nature is profound and wondrous, beyond the reckoning of the two vehicles; even great beings of the ten abodes are still in obscurity about it. How could it not be difficult to see? Zhixiu states: From here down, the questions and answers have four rounds: first, reverent praise of the buddhadhātu, which the Buddha then endorses; second, raising a question to request an answer, which the Buddha then answers; third, requesting to take a vow, which the Buddha then preaches for them; fourth, Kāśyapa raises a challenge, which the Buddha then answers. This is the first, the reverent praise.