大般涅槃經集解 13.4

13.4

Sengliang states: "The two secrets [of body and speech] concealed the permanent, and were disclosed earlier. Now explaining the verse above, which says 'disclosing the subtle and secret' without mentioning 'treasury,' it is because the Buddha has no treasury. The metaphors below clarify that because he has no shortcomings, he therefore does not hide anything." Fayao states: "The extensive exposition above of the secret meaning of body and speech seemed to imply that the Tathāgata necessarily harbored a concealing and begrudging mind. Therefore Kāśyapa clarified that the Buddha only has secret words and has no secret treasury, and the Tathāgata validated his words." Sengzong states: "The assembly at that time had already roughly grasped the understanding above. Intending to further reveal that body and wisdom are beyond all entanglements, and to express the intent unstated in the past teachings, Kāśyapa was prompted to speak and express his understanding. But in past days there were many elliptical matters, and it is necessary to clear them away extensively. The subsequent text addresses the Buddha, taking up the past biased teachings in order to disclose and wash them clean step by step, which is called 'disclosing the subtle and secret.' 'There are only secret words' means that Kāśyapa fathomed the Buddha's intent, stating that there are only secret words and no secret treasury. Why? Because in the past the capacity for the permanent had not yet matured, the permanent could not be spoken; yet the teaching of impermanence was intended for the permanent—how could there be a secret?" Baoliang states: "From here down, he is about to extensively elaborate on vimokṣa; hence first revealing that the sage's mind has only secret words and no secret treasury is precisely expanding upon the secret of mind." Daohui's notes state: "Previously he disclosed the secrets of body and speech; here he discloses the secret of mind." Zhixiu states: "From here down, he reopens the secret of speech."