大般涅槃經集解 66.86

66.86

案僧亮曰：謂汝先已解，解則不應復問。而今問者，則是失解也。僧宗曰：指前〈師子吼品〉已廣明中道，今不應復問也。寶亮曰：此中佛意，謂我之所言非內非外者，乃果性不在內不在外，此為中道耳。汝何忽失意作此問也。慧朗述曇愛曰：上云不善五陰及善五陰悉佛性故，迦葉復問：若使五陰是佛性者，云何而說非內非外耶？欲令廣釋內外有無二種中道。道慧記曰：聖說不定，中道之理既不可定執，眾生云何作定執耶？欲令去著會中道故，發問求解也。

Sengliang notes: "This means: you previously understood; if you understood, you should not ask again. Asking now is a loss of understanding." Sengzong says: "He points to the preceding 'Chapter on the Lion's Roar', where the Middle Way was already extensively explained; now he should not ask again." Baoliang says: "Here, the Buddha's intent means: 'What I called neither internal nor external means that the fruit nature is neither inside nor outside; this is the Middle Way. Why did you suddenly miss the meaning and ask this question?'" Huilang, relating Tan'ai, says: "Because it was stated above that the unwholesome five aggregates and the wholesome five aggregates are all buddhadhātu, Kāśyapa asks again: 'If the five aggregates are buddhadhātu, why say neither internal nor external?' He wishes him to extensively explain the two kinds of Middle Way: internal/external and existence/non-existence." Daohui's Records state: "The holy teaching is not fixed; since the principle of the Middle Way cannot be definitively grasped, how could sentient beings hold definite attachments? Desiring to dispel attachments and accord with the Middle Way, he raises this question to seek an explanation."