大般涅槃經集解 53.12

53.12

案僧亮曰：難意謂若闡提聞讚佛性而發心速者，上云不治之義則非也。舉上五行之始，闡提不可治之文。此第一難也。僧宗曰：第一有三種病人者，難直心也。言不應歎佛性發菩提心也。何以爾耶？上說三種有自然可差、有畢竟可治者，如其自差，則不假歎性；知其必死，雖歎何益？雖引三人，意欲取二人為難。寶亮曰：德王仍設五難。所以建章唱言：初發五事悉得成就者，若此五事成則能除病，若不成就便不能治病。今去還明三種病人，故知廣病行。第一難言：如來上說三種病人，第三人聞法不聞法自然得佛。今云何言讚嘆佛性，令眾生方發心耶？

Sengliang comments: The objection means: If an icchantika hearing praise of the buddhadhātu quickly generates the resolve, then the earlier statement that they are incurable would be wrong. It cites the text at the beginning of the five practices above that icchantikas cannot be cured. This is the first objection. Sengzong says: The first point regarding the three types of sick persons objects to the straightforward mind, saying that one should not praise the buddhadhātu to generate the bodhi mind. Why is this so? Above it was said that among the three kinds, some naturally recover and some are definitively curable; if one recovers naturally, there is no need to praise the nature; knowing that another will surely die, what benefit is there even if one praises it? Although three persons are cited, the intent is to take two persons to raise the objection. Baoliang says: The King of Virtue then sets forth five objections. The reason for proclaiming at the outset that if one accomplishes the initial five matters, all can be achieved, is that if these five matters are accomplished, one can eliminate illness; if they are not accomplished, one cannot treat illness. Now going forward, it again clarifies the three types of sick persons, so we know it broadly elaborates on the practice of illness. The first objection states: The Tathāgata spoke above of three types of sick persons, where the third person, whether hearing the Dharma or not hearing the Dharma, naturally attains Buddhahood. Why do you now say that praising the buddhadhātu causes sentient beings to only then generate the resolve?"