大方廣佛華嚴經疏 57.65

57.65

第三「居士告」下正授法界。於中四：一標名。不般涅槃際者，般者入也，窮諸如來不入涅槃之實際故。故〈出現品〉云「如實際涅槃，如來涅槃亦如是。」二「善男子我不生心」下顯體，謂心契實際，知佛常住。三「唯除」下釋疑，並如〈出現品〉辨。《楞伽》亦云「無有佛涅槃，無有涅槃佛。」四「我開」下顯其業用。於中二：先辨用所依，亦是證前不涅槃義，舉現見故。佛種無盡者，佛種從緣起。佛緣理生，見理湛然，故見佛無滅，以佛化身即是常身法身故。後「善財白」下問答境界。

Third, from "The householder told" downward formally confers the dharmadhātu. Within this, there are four [parts]: (1) Positing the name. As for the "limit of not entering parinirvāṇa": "pari" means to enter; it is because he exhausts the real limit of all Tathāgatas not entering nirvāṇa. Hence the "Chapter on the Appearance [of the Tathāgata]" says: "Just as the nirvāṇa of the real limit is, the Tathāgata's nirvāṇa is also like this." (2) From "Good son, I do not generate the thought" downward reveals the essence, meaning the mind accords with the real limit and knows the Buddha is eternally abiding. (3) From "except only" downward resolves doubts, all distinguished as in the "Chapter on the Appearance [of the Tathāgata]". The Laṅkāvatāra also says: "There is no Buddha who enters nirvāṇa, nor is there a nirvāṇa-Buddha." (4) From "When I open" downward reveals its functions of activity. Within this, there are two: first distinguishing what the function relies upon, which also verifies the aforementioned meaning of not entering nirvāṇa by citing what is seen in the present. As for the inexhaustibility of the Buddha lineage: the Buddha lineage arises from conditions. The Buddha arises conditioned on noumenon; seeing noumenon as serene and clear, one therefore sees the Buddha as without cessation, because the Buddha's transformation body is itself the eternal body, the dharmakāya. Afterward, from "Sudhana said" downward is the question and answer regarding the realm.