大般涅槃經集解 67.34

67.34

Sengliang comments: The characteristics of dharmas differentiated in scriptural teachings fundamentally proclaim the Buddha's intent. Above, he clarified that dharmas are not fixed; here, he clarifies that the Buddha's intent is not fixed. Sengzong says: This is the fourth section. It clarifies that the Tathāgata well understands the characteristics of dharmas and can speak in accordance with his own intent. For example, for the sake of the desire realm he spoke of the body born of parents, not of ignorance. How could one rely on these words to form attachments? Baoliang says: The third section dispels attachment. It clarifies that the Buddha's words have no fixed method and cannot be clung to one-sidedly, encouraging students to be open-minded. Saying 'speaking in accordance with one's own intent' means the Buddha is one who recognizes dharmas and speaks according to the characteristics of dharmas. Zhixiu says: Below is the second section, further using the idea of speaking as one intends to show that in accordance with conditions many kinds of teachings can be given. By analogy, this reveals the Middle Way of buddhadhātu; how could one cling to it one-sidedly? There are four turns: first, using unfixed words to clarify that nature is not fixed; second, clarifying that buddhadhātu can also be treated as existent or non-existent; third, adducing the Ganges as a metaphor; fourth, discriminating gain and loss. Daohui's record states: Above, the Middle Way of internal and external, and the Middle Way of existence and non-existence have already been clarified, concluding that the principle cannot be fixedly grasped. Now he again clarifies that the Buddha's speech is not fixed, sometimes in accordance with his own intent, sometimes in accordance with others' intent; how could one fixedly cling to it?