大般涅槃經集解 21.3

21.3

案僧亮曰：此品答云何解滿字及與半字義，廣上〈名字品〉也。上說雖聞契經，不知佛性；聞《涅槃經》，知有佛性，十地聞說，猶尚髣髴。佛性始終皆由經說，問以顯之也。法瑤曰：上明佛性難見，十住猶不明了，唯佛能見。是則佛性之理滿足，以況滿字；非佛性者皆非滿足，以況半字。又況無常教為半字，常教為滿字也。又惑之根本為半字，一切善為滿字也。僧宗曰：上已廣因果及廣流通，然以文理合為經體，故此品廣文，鳥月二喻廣理也。文理既彰，於經無闕矣。智秀曰：前品中，迦葉云：常我之名不應為凡夫所得。佛舉王子為譬，明常我之名乃由佛有，是以迦葉因致此問：若常我之名由佛有者，未知其餘名字復因誰有？所以言云何解滿字及半字所由也。

Sengliang notes: "This chapter answers how to understand the meaning of complete characters and half-characters, expanding upon the preceding 'Chapter on Names'. The previous explanation stated that although one hears the sūtras, one does not know the buddhadhātu; upon hearing the Nirvāṇa Sūtra, one knows there is a buddhadhātu, yet those of the ten stages hearing it explained still only have a dim glimpse of it. The buddhadhātu from beginning to end is entirely spoken of through sūtras, and the question is asked to reveal it." Fayao notes: "Above it was clarified that the buddhadhātu is difficult to see; those of the ten abodes still do not clearly understand it, and only the Buddha can see it. Thus, the principle of the buddhadhātu is complete, compared to complete characters; that which is not the buddhadhātu is in all cases not complete, compared to half-characters. Furthermore, the teaching of impermanence is compared to half-characters, and the teaching of permanence to complete characters. Also, the root of delusion is half-characters, and all good roots are complete characters." Sengzong notes: "Above, cause and effect and broad dissemination were already elaborated. However, since text and principle unite to form the body of the sūtra, this chapter expands upon the text, and the two similes of the birds and the moon expand upon the principle. Once text and principle are both made manifest, there is nothing lacking in the sūtra." Zhixiu notes: "In the preceding chapter, Kāśyapa said that the name of permanent Self should not be attained by ordinary persons. The Buddha brought up the prince as a simile to clarify that the name of permanent Self indeed exists due to the Buddha. Therefore, Kāśyapa consequently raised this question: If the name of permanent Self exists due to the Buddha, one does not know due to whom the other names and words also exist. This is why he asked how to understand the origin of complete characters and half-characters."