大般涅槃經集解 64.10

64.10

Sengliang comments: The wise perceive phenomena, and the principle of phenomena is non-dual; they consider the Buddha to preach the real and not the provisional. Because the unwise do not perceive phenomena, when the Buddha preaches the provisional path, they think the path has provisional and real, and that his preaching is not fixed. In saying that I make non-definitive statements, they themselves do not perceive phenomena, yet they claim that the Buddha's preaching has duality; hence controversies arise. Sengzong says: Second, he explains the delusion of clinging to words. How could transforming beings in response to circumstances be known by the six consciousnesses of ordinary beings? It is because they do not understand this intent that they give rise to these controversies. For the wise, the principle returns to unity, and as for his upāya of converting beings, the fundamental and the trace do not contradict each other; therefore it is said to be non-dual. To the foolish who fail to understand, they cling one-sidedly and declare it to be dual. Baoliang says: Wishing to resolve the objection, he first offers a general explanation, saying that such meaning is not known by the six consciousnesses, but is penetrated by the wise. The faculties and natures of sentient beings are not equal, requiring different medicines of Dharma; how could he speak definitively? Therefore, our lineage constantly encourages practitioners: if you fully realize these controversies, this is called penetrating the Buddha's Dharma. The Dharma preached by the Buddha originally provided momentary benefit and established provision for later understanding. One should grasp the purport with flexibility; how could one cling one-sidedly? It is simply that learners themselves deviate from the principle; how could this be the Buddha's fault?