大般涅槃經集解 7.56

7.56

案：一本云珠。僧亮曰：經旨不偏、理圓可貴，喻之寶，亦曰珠也。偏取乖中，以譬失也。法瑤曰：言之旨為珠也，不達所詮為失也。僧宗曰：外譬因戲失珠，內合以解所未深、情馳五欲，亡失本解，如失珠也。若論失者，昔計常乖解已有失義，而以今聞無常之教方稱失者，以昔常名是同失義，不顯無常之教。生無常解遏於常見，失義始彰也。寶亮曰：中道之解，應得不得，名之為失也。

Note: One edition has 'pearl'. Sengliang states: The intent of the scripture is not one-sided, and its principle is complete and precious; this is compared to a jewel, also called a pearl. Taking it one-sidedly diverges from the middle, which is compared to losing it. Fayao states: The intent of the words is the pearl; failing to comprehend what is expressed is the loss. Sengzong states: The external metaphor is that because of play they lost the pearl; the internal correspondence is that because their understanding was not yet deep, their feelings rushed after the five desires, losing their original understanding, which is like losing the pearl. If one speaks of the loss: in the past, conceiving permanence diverged from understanding, which already entailed loss; but calling it a loss only now upon hearing the teaching of impermanence is because the past designation of permanence equally had the sense of loss, yet did not reveal the teaching of impermanence. Once the understanding of impermanence arose, it obstructed the view of permanence, and the sense of loss first became evident. Baoliang states: As for the understanding of the middle path, failing to attain what ought to be attained is termed 'loss'.