大般涅槃經集解 7.58

7.58

案道生曰：常與無常，理本不偏，言兼可珍，而必是應獲。由二乘漫修，乖之為失也。乖則永隱，謂沒深也。僧亮曰：為權教所䨱，譬深水中也。法瑤曰：常以無常，理必相對。而昔無常之說未灼然有在，則濫乎佛常，是則常理隱於無常之教，為珠沒水也。理必雙悟，不應有偏；無常之水，非深如何。僧宗曰：隱覆圓解之珠，學人無有能見之者，曰深。無常之教印一切法，就言下而求常解，無有可得之理，曰沒也。寶亮曰：中道之理隱在今日涅槃教下，故言沒水，非據東西水為譬也。

Daosheng states: Permanence and impermanence: the principle originally does not lean to one side; when the words encompass both, they are precious, and one must attain them. Because the two vehicles practiced haphazardly, their deviation constitutes the loss. Once they deviated, it remained hidden forever; this is called 'sinking deep'. Sengliang states: Being covered by the provisional teaching is compared to being in deep water. Fayao states: Permanence and impermanence: the principle must stand in contrast. But when the past teaching of impermanence had not yet clearly defined its scope, it was erroneously extended to the Buddha's permanence; thus the principle of permanence was hidden within the teaching of impermanence, which is the pearl sinking into the water. Principle must be realized in both aspects; there should be no one-sidedness. How could the water of impermanence not be deep? Sengzong states: The pearl of complete understanding was hidden and obscured, and practitioners were unable to see it; this is called 'deep'. The teaching of impermanence sealed all phenomena; seeking the understanding of permanence directly under those words, there was no principle by which it could be found; this is called 'sinking'. Baoliang states: The principle of the middle path is hidden beneath today's teaching of nirvāṇa, hence it is said to sink in the water; it is not a metaphor based on waters to the east or west.