大般涅槃經集解 61.56

61.56

案僧亮曰：第六勸修也。以道能轉障，故勸修也。有兩難，此第一。若言業不定障而性是定因者，定勝不定，何故不以性故得耶？僧宗曰：猶成前無性七執。謂若有性，則自然成佛，何須勸修？正以勸修方得，故知得佛之時始有性也。凡有四段：第一五難，令因中無性。若必有者，自然至佛。佛以七種人總答也。第二明如來所見真實明了，不同凡夫。凡夫如盲人問象，如來則會中道，故不須勸也。第三出佛性體，以驗不謬也。第四正勸令修也。寶亮曰：若欲近離重障、遠取佛果，莫過修道，所以勸也。

Sengliang comments: "The sixth is the exhortation to cultivate. Because the path can transform obstacles, cultivation is therefore exhorted. There are two objections, of which this is the first: If one says that karma is not a definite obstacle while the [Buddha-]nature is a definite cause, the definite surpasses the indefinite; why then does one not attain [nirvāṇa] on account of the nature?" Sengzong comments: "This still reinforces the previous seven attachments regarding the absence of the nature. The claim is that if there is a nature, one will naturally attain Buddhahood, so why would there be a need to exhort cultivation? Precisely because one attains it only through exhorted cultivation, one knows that only at the time of attaining Buddhahood does the nature first exist. Altogether there are four sections: First, five objections arguing that there is no nature within the cause; if there definitely were, one would naturally arrive at Buddhahood. The Buddha replies comprehensively with seven kinds of persons. Second, it clarifies that what the Tathāgata sees is real and clearly distinct, unlike ordinary beings; ordinary beings are like blind people inquiring about an elephant, whereas the Tathāgata accords with the Middle Way, and thus does not require exhortation. Third, it reveals the substance of the buddhadhātu to verify that it is not erroneous. Fourth, it directly exhorts one to cultivate." Baoliang comments: "If one wishes to depart from heavy obstacles near at hand and seize the fruit of Buddhahood far ahead, nothing surpasses cultivating the path; this is why it is exhorted."