大般涅槃經集解 1.29

1.29

案道生敘曰：有不在今，則是莫先為大。既云大矣，所以為常，常必滅累。僧亮曰：大者，明其常故，亦謂大我大樂，後文自有釋也。僧宗曰：謂教大、理大也。教大者，此說之前，辨因果境行並未周圓；今日所明究竟了義，故言大也。理大者，昔日三乘涅槃非實究竟，理中為小；今日身智解脫在乎累外，理中為大，故言大也。寶亮曰：體相無邊，名之為大也。法智曰：理既應名、名不失理，名理俱極，故言大也。法安曰：昔日雖有涅槃，體德未圓，不得稱大；今日體圓德備，故稱大也。

Daosheng sets forth: Having existed before the present, it is without precedent, and therefore is 'great'. Since it is called 'great', it is therefore permanent, and what is permanent must eradicate defilements. Sengliang says: 'Great' clarifies its permanence, and also refers to great self and great bliss, which will be explained in later text. Sengzong says: It refers to greatness of teaching and greatness of principle. As for greatness of teaching: prior to this expounding, the distinctions of cause, result, object, and practice were not yet complete; what is clarified today is the ultimate, definitive meaning, hence it is called 'great'. As for greatness of principle: previously, the nirvāṇa of the three vehicles was not truly ultimate and was small within the principle; today, embodiment, wisdom, and vimokṣa lie beyond defilement and are great within the principle, hence it is called 'great'. Baoliang says: Its substance and marks are boundless, hence it is named 'great'. Fazhi says: Since the principle corresponds to the name and the name does not lose the principle, name and principle are both ultimate, hence it is called 'great'. Fa'an says: Although there was nirvāṇa previously, its substance and virtues were not yet consummate, and it could not be called 'great'; today, its substance is consummate and its virtues complete, hence it is called 'great'.