大般涅槃經集解 7.66

7.66

案道生曰：於不得者為故，在水中也。僧亮曰：自知生死未盡，不知佛果常，故為昔言所䨱也。法瑤曰：詮本表旨，使人得之。於人未得，為在詮水之中也。僧宗曰：常教既興，知昔所行未為理極，而思修之信珠未即為心用，猶在理教之下也。寶亮曰：得知昔來經教盡是常解之詮，但眾生惑重，不得正說也。

Daosheng states: For those who have not attained it, it remains in the water. Sengliang states: They realize on their own that saṃsāra is not yet exhausted, but do not know that the Buddha-fruit is permanent; hence it was obscured by the past words. Fayao states: The explanation originally expresses the intent so that people may attain it. Since people have not yet attained it, it remains within the water of the explanation. Sengzong states: Once the teaching of permanence has arisen, they know that their past practice was not the peak of principle; yet the jewel of faith gained through contemplation and cultivation is not yet employed by their minds, remaining beneath principle and teaching. Baoliang states: They come to know that the scriptural teachings of the past were all expressions of the understanding of permanence, but because sentient beings had heavy delusions, it could not be taught directly.