大般涅槃經集解 6.35

6.35

Sengliang states: "'True matters' refers to the principle of permanence. The principle of permanence is difficult to understand; since it is not known by a scattered and timid mind, one must collect the mind. Only the sun of the Buddha can illuminate it; once the sun of the Buddha has set, you will be covered by ignorance—how then could you see it? The great earth is the shared karmic reward of sentient beings; the Buddhadharma is also like this. Originally sought for the sake of sentient beings, this is already the Dharma of sentient beings." Sengzong states: "The setting of the sun of wisdom of the ten powers means that the opportune moment is difficult to encounter again. The grasses and trees being for the use of sentient beings means that they supply the medicine of the Dharma to eliminate suffering. Since the medicine of the Dharma exists, the time must not be lost." Baoliang states: "This fourth [part] exhorts them to cultivate the present cause and grasp the present fruit. Intending to urge cultivation, he first concludes with a sentence of admonition, and briefly presents the substance and characteristics of permanence, saying that the Tathāgata's dharmatā is real and not inverted. Formerly he also spoke of dharmatā, but that was a teaching of annihilation. The substance of the permanent fruit clarified today cannot be grasped by the hundred negations, being neither existent nor non-existent; it is called single-characteristic and without characteristic, neither cut off nor permanent. How could such a condition of mind be an inversion? Thereupon three dharmas are generated as the method for cultivating the cause: vigour, collecting the mind, and bravery."