大般涅槃經集解 7.58

7.58

Daosheng states: Permanence and impermanence: the principle originally does not lean to one side; when the words encompass both, they are precious, and one must attain them. Because the two vehicles practiced haphazardly, their deviation constitutes the loss. Once they deviated, it remained hidden forever; this is called 'sinking deep'. Sengliang states: Being covered by the provisional teaching is compared to being in deep water. Fayao states: Permanence and impermanence: the principle must stand in contrast. But when the past teaching of impermanence had not yet clearly defined its scope, it was erroneously extended to the Buddha's permanence; thus the principle of permanence was hidden within the teaching of impermanence, which is the pearl sinking into the water. Principle must be realized in both aspects; there should be no one-sidedness. How could the water of impermanence not be deep? Sengzong states: The pearl of complete understanding was hidden and obscured, and practitioners were unable to see it; this is called 'deep'. The teaching of impermanence sealed all phenomena; seeking the understanding of permanence directly under those words, there was no principle by which it could be found; this is called 'sinking'. Baoliang states: The principle of the middle path is hidden beneath today's teaching of nirvāṇa, hence it is said to sink in the water; it is not a metaphor based on waters to the east or west.