大般涅槃經集解 51.40

51.40

案道生曰：雖多無相，各一人耳。而法不可異，然後成眾無異，則常和則恒樂。非外所壞，名之為我。不容致漏，稱曰為淨也。弟子相者，眾非獨悟，居然有師也。可見之相者，眾理在人，故可見也。善者，莫能有違，斯則常善也。真不真乃至實不實者，性本是真，舉體無偽；未能究理，何以為實也。僧宗曰：謂常樂我淨者，先舉果地僧也。是弟子相者，因地僧也。可見相者，修中道解，見佛性也。寶亮曰：若極異體和，如是真僧也。若學地三乘聖眾，是弟子相也。若知此二種僧別，亦是如法修行者也。

Daosheng comments: Although many and formless, each is a single person. But because the Dharma cannot be different, they then form a saṅgha. Having no difference means permanence; harmony means constant bliss. Not being destroyed by external things is called self. Not admitting the arising of outflows is called purity. 'The characteristic of a disciple' means that the assembly does not awaken on its own, but naturally has a teacher. 'The characteristic of being visible' means that the many principles reside in persons, hence they can be seen. 'Wholesome' means that none can oppose it; this is permanent wholesomeness. 'True or not true' up to 'real or not real' means that the nature is originally true, completely without falsity; if one has not yet probed the principle to the end, how could it be real? Sengzong comments: 'Permanence, bliss, self, and purity' first raises the Saṅgha of the fruition stage. 'Being the characteristic of a disciple' is the Saṅgha of the causal stage. 'The characteristic of being visible' means cultivating the understanding of the middle way and seeing the buddhadhātu. Baoliang comments: If they are harmonized in ultimate distinct bodies, such is the true Saṅgha. If they are the noble assembly of the three vehicles on the stage of training, this is the characteristic of disciples. Knowing the difference between these two kinds of Saṅgha is also practicing in accordance with the Dharma.