大般涅槃經集解 18.75

18.75

Daosheng says: "Earlier it was said that the self in the Buddha-Dharma is precisely the buddhadhātu; if so, the twenty-five states of existence should have a true self. Yet as it is never seen, it still seems as if there is no self. Because the doctrine and principle have not yet been made manifest, he therefore asks this question." Sengliang says: "Being about to reveal that the true refuge is to take refuge in the Three Jewels within one's future body, he therefore first settles whether it exists or not." Fayao says: "If one examines oneself and recognizes that within one's body are the permanently abiding Three Jewels, then since the principle has no diverse destinations, one can diligently perform all goods. Therefore, he first discriminates that there is a true self and buddhadhātu, and then extensively clarifies that the substance of the Three Jewels is within the body; one should solely take refuge in this and practice good karma." Sengzong says: "Earlier it was said that saṃsāra is without a self, and calculating that there is a self is called an inversion. Now he asks whether it definitely exists or definitely does not exist: his meaning is that if it definitely does not exist, then there is no buddhadhātu; if it exists, it should not be called an inversion." Zhixiu says: "If within saṃsāra there were eternally no self, then sentient transformation would be severed at once; how then could one perform good karma?"