大般涅槃經集解 6.23

6.23

案道生曰：佛雖為純陀說不滅之義，而諸比丘執昔教不已。今將釋之，以明今昔之教則妙善同也。說一切皆者，本為眾生著三界之惑，以遣不空之病耳。言迹既漫，理應致疑；今許其疑問，微言得顯，引背歸宗也。僧亮曰：開宗有略有廣，此廣勸問也。諸比丘觀四非常，斷疑成道。聞佛常住，應於此果生疑；則應問而無問者，必以昔說是實。若以昔說為實，終不悟今教也，是故稱名發其疑端。昔說一切空，今言不空，是可疑也。僧宗曰：此開宗之中第三也。前第一因施明常，第二純陀騰大眾請明常，今此第三勸奪門明常也。所以將奪而先勸問者，向以五譬譏佛，或言悋法、或謂慈偏。今勸其令問上開宗之旨，發今昔二教，顯二種不可請。既所未達，今應疑問也。生死虛假，終歸於空；涅槃圓極，湛然常存，為不空也。昔說無常，止於三界；今言無常，三界外也。昔以三無為為常，今明妙有以為常也。寶亮曰：此下第二舉因果總勸問也。智秀曰：第二廣舉諸法以勸問也。

Daosheng states: "Although the Buddha explained the meaning of non-extinction for Cunda, the monks continually clung to the former teachings. Now he is about to resolve them, to clarify that the present and former teachings are subtly and wonderfully identical. In stating that 'all are [empty],' he originally did so because sentient beings were afflicted by attachments to the three realms, simply to eliminate the disease of non-emptiness. Since the traces of his words were extensive, it was only natural for doubts to arise; now he permits them to question their doubts, so that the subtle words may be revealed, guiding those who have turned their backs to return to the fundamental doctrine." Sengliang states: "Opening the doctrine can be brief or broad; this is broadly urging them to question. The monks contemplated the four non-permanences, severed doubts, and attained the path. Hearing that the Buddha is permanent, they should have conceived doubt regarding this fruition; that they ought to have questioned yet did not must be because they took what was previously spoken as real. If they take what was previously spoken as real, they will never awaken to the present teaching. Therefore, he calls upon them to bring forth the source of their doubts. Previously he stated that all is empty; now he says it is not empty—this is indeed doubtful." Sengzong states: "This is the third [part] within opening the doctrine. First, he explained permanence on the occasion of the offering; second, Cunda relayed the assembly's request to explain permanence; now thirdly, he explains permanence by means of the gate of exhortation and deprivation. Why does he first urge them to question before depriving them? Just previously, they criticized the Buddha with five similes, either calling him miserly with the Dharma or claiming his compassion was partial. Now he urges them to question the intent of the aforementioned opening of the doctrine, bringing forth the two teachings, former and present, and revealing that neither type of [Buddha] should be requested [to remain]. Since they have not yet penetrated this, they should now question their doubts. Saṃsāra is unreal and deceptive, ultimately resolving into emptiness; nirvāṇa is consummate and ultimate, serenely and permanently enduring, being not empty. Previously he spoke of impermanence, confined to the three realms; now when he speaks of impermanence, it extends outside the three realms. Previously he took the three unconditioned dharmas as permanent; now he clarifies that wondrous existence is the permanent." Baoliang states: "Below is the second [part], setting forth cause and fruit to generally urge questioning." Zhixiu states: "The second is broadly setting forth all dharmas to urge questioning."