大般涅槃經集解 7.64

7.64

Sengliang states: When the arhats emerge from the three realms, they realize on their own that it is not ultimate. Fayao states: Originally they took the principle of impermanence to be the ultimate intent of the true words; now, hearing the teaching of permanence, they first realize that it has its proper scope. Clearly distinguished, they no longer cling to it within the teaching of impermanence; this is 'bringing them out, only to realize they were not genuine'. Sengzong states: 'Rejoicing' pertains to what went before. Generating an understanding based on the one-sided teaching and taking it to be the true principle is like crying out that one has found the pearl. Preserving joy in their hearts is what is termed 'rejoicing'. As for 'bringing them out, only to realize they were not genuine': once the teaching of permanence is proclaimed, explaining the two paths, they are no longer deluded by impermanence, knowing that what they previously attained was not the peak of principle. Baoliang states: Riding upon the understanding of impermanence, they come to ascend to the stages of warmth and summit; with the faculty of faith perfected, they have decisive faith that the Buddha is permanent. At that time, looking back at the past teaching, they first realize it was a provisional expression, like taking the treasure out of the water and realizing it is not genuine. Zhixiu states: Attaining cultivated wisdom and leaving behind the teaching is compared to 'bringing them out'. Leaving the meditative observation as conditions cease, knowing that future rebirth is not yet entirely exhausted, is compared to 'only to realize they were not genuine'. In what Daohui compiled, it says: 'Rejoicing'. As for 'holding': in the past they took it to be the principle, preserving it is 'holding'. 'Emerging, only to realize they were not genuine' refers to the time when nirvāṇa is taught. Having entered the present teaching of permanence, in relation to the past teaching of impermanence, this is 'emerging'.