大般涅槃經集解 5.6

5.6

案道生曰：應感之事是佛境界，示同於外，理不可請；內實常存，又何所請耶？僧亮曰：應迹是諸佛境界也。應物而滅，滅不在我，猶形遷而影謝，豈可請耶？實處不滅，復何所請？諸行性相者，性生性滅，性不可請；應如所宜，何可請哉？法瑤曰：應由物感，感息則謝，豈可請耶？僧宗曰？丈六是法身之迹，還是神極所知，故言境界也。應於所應，豈得留耶？諸行性相者，上舉境界，明應同所應；今舉性相，明所應同應也。性語其內，即以遷流潛謝為質；相語其外，取其百年終滅為義也。

Daosheng comments: Matters of response and resonance belong to the realm of the Buddhas; outwardly manifesting identical [with phenomena], in principle he cannot be requested [to remain]; internally he is truly ever-abiding, so what would there be to request? Sengliang says: The responsive trace is the realm of the Buddhas. Responding to beings and passing away, extinction does not depend on me, just as when a form moves, its shadow departs; how could he be requested? In the real realm there is no extinction; what again could be requested? 'The nature and characteristics of all conditioned phenomena' means that by nature they arise and by nature they cease; their nature cannot be requested. Responding as appropriate, how could he be requested? Fayao says: The response arises from the resonance of beings; when resonance ceases, it departs; how could he be requested? Sengzong says: The sixteen-foot body is the trace of the dharmakāya; this is still known by the utmost spiritual power, hence it is called 'realm'. Responding to what is to be responded to, how could he be detained? 'The nature and characteristics of all conditioned phenomena': above, he cited 'realm' to show that the response is identical to what is responded to; now he cites 'nature and characteristics' to show that what is responded to is identical to the response. 'Nature' speaks of its interior, taking ceaseless flux and hidden departure as its substance; 'characteristics' speaks of its exterior, taking the final extinction after a hundred years as its meaning.