大般涅槃經集解 55.6

55.6

案僧亮曰：凡夫無目，對眼不辨；聖人有導，微遠能見。佛以二人能見，以證有也。就此答中有八翻。此第一翻，明佛性是有，但煩惱䨱故，慧眼不開不能見耳。寶亮曰：此下去次答第四問。就答此問中，有三番明義：第一直明法體障故不見；第二借十二因緣來，證一切眾生等共有佛性；第三舉物離著。今從「譬如色法」下，第一段，佛性雖有，但眾生為煩惱障，故不得見。若能破三種惑，見諦、思惟、無明住地煩惱都盡，則見佛性也。

Sengliang comments: Ordinary beings have no eyes and cannot distinguish what is right before them; sages have guidance and can see what is subtle and far off. The Buddha uses these two kinds of people being able to see it to prove its existence. Within this answer there are eight turns. This first turn explains that the buddhadhātu exists, but because it is covered by afflictions, the wisdom eye is not opened and they cannot see it. / Baoliang says: From here on, he next answers the fourth question. In answering this question, there are three turns explaining the meaning: first, directly explaining that because the substance of the Dharma is obstructed, it is not seen; second, borrowing the twelve conditioning links to prove that all sentient beings equally share the buddhadhātu; third, citing things to eliminate attachment. Now, from 'For example, like material forms' down, this is the first section: although the buddhadhātu exists, sentient beings are obstructed by afflictions, and therefore cannot see it. If one can destroy the three kinds of delusions, so that the afflictions of seeing the truth, contemplation, and the ground of ignorance are completely exhausted, then one sees the buddhadhātu.