大般涅槃經集解 32.66

32.66

案道生曰：道之名者，在用能通，不及無用也。未極則轉進無常，極則常也。僧亮曰：道是滅因，故名能斷。無漏不退，故說常也。體是生滅無常有為，故名修法。如來非道，至非修法，如來不通學地，非滅因，故非道也。雖能除結，非有為道，非常無常，亦非修法也。法瑤曰：夫道之名，生生乎進趣，用功除滅。如來無此，是以非道也。僧宗曰：亦常無常者，言二乘改操，更向佛之義，名無常也。菩薩本自向佛，無所改操，故為常也。如來非道，能斷煩惱者，能為解脫道證斷也。非常無常，非二種道也。寶亮曰：自四時經教無有此言，今大乘了義其旨始判，得知神明以真俗為質也。無漏解脫既以寄此果報中，發一得之後，其解常存。但於俗諦用邊自可謝，就真為論則常用而不朽，此亦不關相續之常也。經言「本得不失，以勝者受名。」今尋此旨，必非前生後滅之法。下文須言：煩惱亦常無常，從起煩惱後，若未得治道已來，常障行人。雖有此言，但煩惱始終為道力所治，終歸落無常門耳。然道諦始終更無有一法復為他所治，故始終成常。正以積十地明解既滿，成於極果。解未滿時稱因，若滿則稱果也。

Daosheng states: The name of the path lies in its function of leading through; it does not extend to what is functionless. When not ultimate, it advances and is impermanent; when ultimate, it is permanent. Sengliang states: The path is the cause of cessation; hence it is called 'able to sever.' Being uncontaminated and non-retrogressing, it is explained as permanent. Its essence is arising and ceasing, impermanent, and conditioned; hence it is called a dharma to be cultivated. 'The Tathāgata is not the path,' up to: 'is not a dharma to be cultivated.' The Tathāgata does not pertain to the stages of learning and is not the cause of cessation; hence he is not the path. Although able to eliminate fetters, he is not the conditioned path, neither permanent nor impermanent, and also not a dharma to be cultivated. Fayao states: The name of the path arises from striving forward and using effort to eliminate and extinguish. The Tathāgata has no such thing; therefore he is not the path. Sengzong states: As for 'also permanent and impermanent,' it means that the two vehicles alter their conduct and turn again toward Buddhahood, which is called impermanent. Bodhisattvas fundamentally face Buddhahood themselves without altering their conduct; hence it is permanent. The Tathāgata is not the path; that he can sever afflictions means he can realize severance for the path of liberation. Being neither permanent nor impermanent, he is not the two kinds of paths. Baoliang states: From the scriptural teachings of the four periods there has never been this teaching; now with the definitive meaning of the Mahāyāna its purport is first determined, enabling us to know that the conscious spirit takes the true and the conventional as its substance. Once uncontaminated liberation is lodged within this karmic retribution, after it is aroused and once attained, its understanding permanently abides. While on the side of its function in conventional truth it may naturally pass away, discussing it in terms of the ultimate truth, it is constantly applied and does not decay; this also does not concern the permanence of continuous succession. The sūtra states: 'Fundamentally attained and not lost, it receives its name from what is superior.' Now examining this purport, it is definitely not a dharma of preceding arising and subsequent cessation. The text below must state: Afflictions are also permanent and impermanent; from after afflictions arise, if one has not yet attained the antidotal path, they permanently obstruct the practitioner. Although there is this statement, afflictions from beginning to end are remedied by the power of the path, and ultimately fall into the category of impermanence. But the truth of the path from beginning to end has no other dharma that can again remedy it; therefore from beginning to end it constitutes permanence. It is precisely because the clear understanding accumulated through the ten stages is fully complete that it accomplishes the ultimate fruit. When understanding is not yet complete, it is called the cause; if complete, it is called the fruit.