大般涅槃經集解 8.6

8.6

案僧亮曰：說智因也。僧宗曰：言如來窮達性本，得本則握末，必有洗疑之德，故勸問也。寶亮曰：昔明持戒得果，但獲斷滅空無為耳。佛今意云：我昔所言斷滅空無為者，乃是今日常住家因。汝於此義應疑，可及機而問也。智秀曰：舉佛德也。道慧記曰：謂佛先已修行，得至常處，汝今豈得不修戒等行耶？明駿案：萬行終以戒定智慧為本，前句舉戒，此舉定慧。本性空者，慧之境也。寂者，定也。下文比丘即述此三旨，云不思議也。

Sengliang comments: This explains the cause consisting of wisdom. Sengzong says: It states that the Tathāgata has thoroughly fathomed the original nature; having grasped the root, he holds the branches, and he certainly possesses the virtue to wash away doubts, which is why he encourages them to ask. Baoliang says: In the past it was explained that upholding the precepts yielded fruit, but one merely obtained extinction, emptiness, and the unconditioned. The Buddha's intention now is: "What I previously called extinction, emptiness, and the unconditioned is in fact the cause pertaining to the permanent abode today. You should doubt this meaning and ask while the opportunity is at hand." Zhixiu says: This brings up the Buddha's virtues. Daohui's record says: This means that the Buddha has already cultivated these practices in the past and reached the permanent place; how could you now not cultivate practices such as the precepts? Mingjun comments: The myriad practices ultimately take morality, concentration, and wisdom as their foundation. The preceding line brought up morality, while this brings up concentration and wisdom. "Original nature being empty" is the objective realm of wisdom. "Stillness" is concentration. Below, the bhikṣus immediately recount these three imports, saying they are inconceivable.