大般涅槃經集解 6.35

6.35

案僧亮曰：真實事者，謂常理也。常理難解，既非散心怯弱所知，故須攝心也。唯有佛日能照，佛日沒已，汝等當為無明所覆，云何能見耶？大地是眾生共報，佛法亦爾，本為眾生故求，此即眾生法已。僧宗曰：十力慧日沒者，謂時機難差也。草木為眾生用者，資益法藥，以除患也。既有法藥，所以時不可失也。寶亮曰：此第四勸修今因，取今果也。將欲勸修，先以一句誡勅竟，略出常住體相，云如來法性真實不倒也。昔日亦云法性，而是斷滅之教。今日所明常果體，百非所不得，無有亦無無，謂一相無相，不斷不常。如此心緣，豈是顛倒耶？即生三法為修因之方，謂精進、攝心、勇猛也。

Sengliang states: "'True matters' refers to the principle of permanence. The principle of permanence is difficult to understand; since it is not known by a scattered and timid mind, one must collect the mind. Only the sun of the Buddha can illuminate it; once the sun of the Buddha has set, you will be covered by ignorance—how then could you see it? The great earth is the shared karmic reward of sentient beings; the Buddhadharma is also like this. Originally sought for the sake of sentient beings, this is already the Dharma of sentient beings." Sengzong states: "The setting of the sun of wisdom of the ten powers means that the opportune moment is difficult to encounter again. The grasses and trees being for the use of sentient beings means that they supply the medicine of the Dharma to eliminate suffering. Since the medicine of the Dharma exists, the time must not be lost." Baoliang states: "This fourth [part] exhorts them to cultivate the present cause and grasp the present fruit. Intending to urge cultivation, he first concludes with a sentence of admonition, and briefly presents the substance and characteristics of permanence, saying that the Tathāgata's dharmatā is real and not inverted. Formerly he also spoke of dharmatā, but that was a teaching of annihilation. The substance of the permanent fruit clarified today cannot be grasped by the hundred negations, being neither existent nor non-existent; it is called single-characteristic and without characteristic, neither cut off nor permanent. How could such a condition of mind be an inversion? Thereupon three dharmas are generated as the method for cultivating the cause: vigour, collecting the mind, and bravery."