大般涅槃經集解 8.72

8.72

案僧宗曰：此下有十二問，廣歎經也。依昔經教，明三乘無性，各有涅槃。畢既有殊，性不容同。如其無性，云何上答純陀：常命色力，常果無差，有則俱有、無亦俱無。如其為無，前不應說；如其已有，有則太早。因中無果、果中無因，而說為有，便是如樂未生已名受樂。是故文殊騰純陀之疑，在於此也。就佛下答，以有理故，不得言無；未現用故，不得言有。是則三乘皆同有性也。寶亮曰：此下有十問，斷疑勸信也。

Sengzong states: Below this are twelve questions, which extensively praise the sūtra. According to former sūtra teachings, the three vehicles lack [a single] nature, each having its own nirvāṇa. Since the culmination differs, their natures cannot be the same. If they lack nature, how could the reply to Cunda above state: permanent life, form, and strength, and the permanent fruition is without distinction, either existing together or lacking together? If it is non-existent, it should not have been spoken of earlier; if it already exists, its existence is too early. In the cause there is no fruition, and in the fruition there is no cause; to speak of it as existing is like saying pleasure is experienced when pleasure has not yet arisen. Therefore, Mañjuśrī raises Cunda's doubt here. In the Buddha's reply below, because the principle exists, it cannot be called non-existent; because its function is not yet manifested, it cannot be called existent. Thus, the three vehicles all equally possess the nature. Baoliang states: Below this are ten questions, resolving doubts and encouraging faith.