大般涅槃經集解 51.42

51.42

案道生曰：常無常乃至淨不淨者，實相言理，故與法不同也。人自乖之，倒於四耳；四中無倒，理之本矣。善不善者，乖理故不善，反之則成善也。若有若無、若見若不見者，理隱似無，又若無可見也。若涅槃解脫及斷者，乖理成縛，得理則涅槃解脫及斷也。若知不知者，理中無有不知也。若證不證者，理隱似若難明，而晝然可證知也。若修不修者，修必得用也。是名實相非是涅槃等者，此七義理同，而義趣不一。不一皆異前後，會之為足也。僧宗曰：常無常者，當相為實也。寶亮曰：亦無異上實諦中義也。

Daosheng comments: 'Permanent, impermanent' up to 'pure, impure' means that the true characteristic refers to the principle, and thus differs from the Dharma. Humans diverge from it on their own and are inverted regarding the four; being non-inverted in the four is the root of the principle. 'Wholesome and unwholesome' means that diverging from the principle is unwholesome, while turning back to it constitutes wholesomeness. As for 'whether existing or not existing, whether seen or not seen,' the principle is hidden as if non-existent, and also as if there is nothing to be seen. As for 'whether nirvāṇa, liberation, and cessation,' diverging from the principle produces bondage, while attaining the principle brings nirvāṇa, liberation, and cessation. As for 'whether knowing or not knowing,' within the principle there is no unknowing. As for 'whether realized or not realized,' the principle is hidden as if difficult to comprehend, yet clearly realizable and knowable. As for 'whether cultivating or not cultivating,' cultivation must obtain its function. 'This is called the true characteristic, not being nirvāṇa, etc.' means that these seven meanings share the same principle, but their imports are not identical. Their non-identity is different from beginning to end; bringing them together is sufficient. Sengzong comments: 'Permanent and impermanent' means that corresponding to characteristics constitutes the real. Baoliang comments: It also does not differ from the meaning in the real truth above.