大般涅槃經集解 9.64

9.64

案僧宗曰：承機致請也。上乃明妙果是常，未明迹須必滅。今因迦葉致請，明丈六非實，以下況上，則本迹可知矣。寶亮曰：明理既竟，引四事證也。第一借近況遠、第二明有常之名。根本在佛、第三引法性為證、第四明一體三寶唯一極為證。此即第一也。智秀曰：答問顯常已明於前，此下第二更舉三緣為證。此第一引伏難也。既云常，則應常住；既不住，便是無常。

Sengzong comments: Taking advantage of the opportunity, he presents a request. Above it was only explained that the wondrous fruit is eternal, but it was not yet explained that the trace must necessarily be extinguished. Now, prompted by Kāśyapa's request, he explains that the sixteen-foot [manifested body] is not the real; by comparing the lower with the higher, the origin and the traces can be understood. Baoliang says: Having finished explaining the principle, he adduces four matters to verify it: first, using the near to illustrate the far; second, explaining that the name of permanence originally resides in the Buddha; third, citing the dharmatā as proof; fourth, explaining that the single essence of the Three Jewels is the single ultimate, as proof. This is the first. Zhixiu says: Answering the question to reveal permanence was already clarified above; below this, secondly, he further raises three conditions as proof. This is the first: adducing the latent objection. Since it is called eternal, it ought to abide permanently; since it does not abide, it is impermanent.