大般涅槃經集解 51.38

51.38

案道生曰：無非法為法也。在人顯焉，而宣通於物，使人行善為主，故先舉善不善也。得理為善、乖理為不善，皆當其實，乃為法矣。常不常乃至淨不淨者，要在無倒於四，是法之正體也。若知不知者，法無無知故，復以知不知為法也。若解不解者，弘法在言，得旨為解，故復以解不解為法也。若真不真者，乖真為非法，故復以真不真為法也。若修不修者，弘法貴在修學，故復以修不修為法也。若師不師者，法表成師，故復以師不師為法也。若實不實者，既真則實，實顯則定乎是非，故復以為法也。僧宗曰：善不善者分二寶，其餘一切悉為法也。就文而尋，似通別未分二名之法。及其施名，致義既分，二寶別故，法與實相廣狹有分也。寶亮曰：知法者，雙知六行真俗二諦也。

Daosheng comments: There is nothing that is not Dharma that constitutes the Dharma. It is manifested in persons and proclaimed to sentient beings, taking causing people to practice wholesomeness as primary; hence it first raises wholesome and unwholesome. Attaining the principle is wholesome; diverging from the principle is unwholesome; both corresponding to what is real, they constitute the Dharma. 'Permanent, impermanent' up to 'pure, impure' fundamentally lies in being non-inverted regarding the four; this is the correct essence of the Dharma. As for 'whether knowing or not knowing,' because within the Dharma there is no unknowing, it further takes knowing and not knowing as the Dharma. As for 'whether understanding or not understanding,' propagating the Dharma lies in words, and grasping the import constitutes understanding; hence it further takes understanding and not understanding as the Dharma. As for 'whether true or not true,' diverging from truth constitutes non-Dharma; hence it further takes true and not true as the Dharma. As for 'whether cultivating or not cultivating,' propagating the Dharma values cultivation and study; hence it further takes cultivating and not cultivating as the Dharma. As for 'whether being a teacher or not being a teacher,' the Dharma manifest makes a teacher; hence it further takes being a teacher and not being a teacher as the Dharma. As for 'whether real or not real,' since it is true it is real, and once the real is manifested, right and wrong are settled; hence it further takes this as the Dharma. Sengzong comments: 'Wholesome and unwholesome' distinguishes the two jewels; all the rest constitutes the Dharma. Investigating according to the text, it seems that general and specific have not yet divided the Dharma into two names. When designations are applied and the expressed meanings are divided, because the two jewels are distinct, the Dharma and the true characteristic are divided in breadth. Baoliang comments: Knowing the Dharma means simultaneously knowing the two truths, ultimate and conventional, of the six practices.