大般涅槃經集解 66.90

66.90

案僧亮曰：明一切法皆是中道，不應偏執也。僧宗曰：眾生不解即是中道者，謂不解即惑，惑時無解，是則非內；解時無惑，是則非外，故云即是中道。寶亮曰：謂眾生不解，無有自性故。次此下云或時有解、或時無解，解與不解二俱從緣。眾生亦是從緣，相與無性，盡是中道。但使不執，令彼二俱虛也。若不如是，是則偏著矣。道慧記曰：分中道文為八段。第一明內外中道；第二辨有；第三去執；第四顯三種語，亦是去執；第五顯七種語；第六簡定因果；第七以七人通譬因果；第八偏為果作譬也。此第一，明內外中道也。智秀曰：迦葉已申其執意，意在為物。佛自此下廣顯中道也。

Sengliang notes: This clarifies that all phenomena are the middle way; one should not cling to extremes. Sengzong says: Regarding 'sentient beings' not understanding is just the middle way': 'not understanding' means delusion; when one is deluded, there is no understanding, which is 'not internal'; when one understands, there is no delusion, which is 'not external'. Hence it is called 'just the middle way'. Baoliang says: This means sentient beings' not understanding lacks any inherent nature. Next, below, it says 'sometimes having understanding, sometimes lacking understanding'; both understanding and not understanding arise from conditions. Sentient beings also arise from conditions; mutually devoid of nature, all are the middle way. One need only avoid grasping, rendering both empty. If it were not so, this would be one-sided clinging. Daohui's Record states: The text on the middle way is divided into eight sections: first, clarifying the middle way of internal and external; second, analyzing existence; third, dispelling attachments; fourth, revealing three types of expressions, which also dispels attachments; fifth, revealing seven types of expressions; sixth, determining cause and effect; seventh, universally illustrating cause and effect through seven persons; eighth, specifically providing similes for the fruit. This is the first, clarifying the middle way of internal and external. Zhixiu says: Kāśyapa has already stated his clung-to view, intending to benefit beings. From here on, the Buddha broadly reveals the middle way.