大般涅槃經集解 66.60

66.60

Sengliang states: "This answers the fourth question. It clarifies that existence is future existence, and non-existence is present non-existence. An answer is decisive, yet the buddhadhātu is indefinite. If one speaks definitively while the doubter remains unresolved, it should not be an answer by setting aside. If one speaks of its indefiniteness so that doubts are resolved, it does not require a repeated answer; this is called setting aside [the question] in answering." Fayao states: "This answers the earlier question of being both existent and severed. Because roots of goodness are severed, one cannot say it definitely exists. Because roots of goodness are reborn, one cannot say it definitely does not exist. That one may say it both exists and does not exist clarifies the nature of contributory causes of the myriad goods." Baoliang states: "This answers the third objection. The import of the answer is: one cannot definitely say it exists, nor can one definitely say it is severed. Saying it definitely exists or definitely does not exist is called setting aside [the question] in answering."