大般涅槃經集解 7.74

7.74

案道生曰：如說修行，譬之安徐入水也。要在修習我常四法，而實不廢方便之義也。修常然後乃解無常，其理始是得來在我，故曰智也。僧亮曰：捨昔修今之譬也。法瑤曰：智人，謂菩薩也。修習不濫無常爾乃得常，以譬入水得珠也。修習得所不渾濁故，為安徐也。敬遺記僧宗曰：迷多悟寡，可貴可重，故言一人也。以善方便縱容理味，則教不渾亂，勝修之慧在我故也。如以安徐入水，水不亂故，所以得珠也。敬遺記僧宗曰：一人譬菩薩也。不執斷常，縱容取中，譬之安徐也。道慧所撰曰：謂攝心在理，曰安徐也。

Daosheng states: Practicing in accordance with the teaching is compared to entering the water calmly and slowly. The essential point lies in cultivating the four dharmas of self, permanence, and so forth, yet in truth does not abandon the meaning of skillful means. Only after cultivating permanence does one understand impermanence; when its principle first comes to reside within oneself, this is called 'wise'. Sengliang states: This is a metaphor for renouncing the past and cultivating the present. Fayao states: The 'wise person' refers to a bodhisattva. Cultivating without confounding it with impermanence, one only then attains permanence, compared to entering the water and obtaining the pearl. Because cultivation finds its proper place and does not churn up turbidity, it is 'calm and slow'. The Record of Jingyi notes that Sengzong stated: Those who are deluded are many and those who awaken are few; being precious and revered, it therefore speaks of 'one person'. Using good skillful means to engage gently with the savor of principle, the teaching is not confused or turbid, because the wisdom of superior cultivation resides in oneself. Just as entering the water calmly and slowly does not disturb the water, one therefore obtains the pearl. The Record of Jingyi notes that Sengzong stated: One person illustrates a bodhisattva. Not clinging to annihilation or permanence, and calmly grasping the middle, is compared to 'calm and slow'. In what Daohui compiled, it says: Gathering the mind in principle is called 'calm and slow'.