大般涅槃經集解 24.6

24.6

案法瑤曰：上明三寶，有時而盛、有時而衰，似非常住，致生疑惑。是以純陀示同有疑，文殊申述，扣發大聖也。將顯三乘佛性同歸一致，是以三寶可得而不滅。如其不爾，是則三乘無性，豈同湛然也。僧宗曰：疑謂本無今有，無常法。如來既是本無今有，就事而求應是無常；而開宗言常，是故疑也。又迦葉上問三乘無性，便是應無；如其有性，則應見用。二大士之言，辭異旨同，佛下引偈以答兩家。

Fayao says: Above, it was clarified that the Three Jewels flourish at times and decline at times, appearing as though they are not permanently abiding, which led to doubts. Therefore Cunda ostensibly shared their doubt, and Mañjuśrī voiced it, knocking to elicit [the response of] the Great Sage. As he is about to reveal that the buddhadhātu of the three vehicles converges in the same destination, the Three Jewels can therefore be attained without extinction. If it were not so, then the three vehicles would lack nature—how could they be identically serene? Sengzong says: The doubt is that what is originally non-existent and now existent is an impermanent dharma. Since the Tathāgata is originally non-existent and now existent, inquiring into the matter implies that he should be impermanent; yet opening the doctrine asserts permanence, hence the doubt. Moreover, Kāśyapa earlier asked about the three vehicles lacking nature, which means they would have none; if they had nature, it should be seen and utilized. The words of the two Great Beings differ in wording but are identical in purport; below, the Buddha cites a verse to answer both of them.