大般涅槃經集解 12.18

12.18

案僧亮曰：有為相也，釋第二第五復次也。是句鮮白者，有為是垢，滅故為鮮，得是無餘滅盡果也。法瑤曰：答第二身盡無餘句也。身盡無為猶得是常，況如來法身常存不滅者乎。僧宗曰：無餘者，生死盡也。豈得承昔離有之言便謂盡滅耶？但昔為眾生厭苦情深，示有滅苦之跡耳。又一義：眾生有計我之病，不得說真我，言隱理顯，妙常豈滅？是句鮮白者，既絕諸有，所以鮮白也。三乘之人猶有無常所住之地，不得稱為鮮白之美；唯佛法身真正無染，故鮮白也。

Sengliang states: "These are the marks of the conditioned; this explains the second and fifth repetitions. 'This phrase is pure and white': conditioned phenomena are defilement, and because they are extinguished, it is pure, attaining this fruit of extinction without remainder." Fayao states: "This answers the second clause regarding the exhaustion of the body in without-remainder. If the unconditioned state of the exhaustion of the body can still be permanent, how much more so the Tathāgata's dharmakāya, which constantly endures and is never extinguished?" Sengzong states: "'Without remainder' means saṃsāra is exhausted. How could one rely on the former words 'free from existence' and immediately declare it to be completely extinguished? Formerly, because sentient beings had a deep revulsion toward suffering, he merely manifested the trace of extinguishing suffering. Another interpretation: sentient beings have the affliction of grasping at a self, so the true self could not be spoken of; the words were concealed while the principle was revealed, so how could the wondrous permanence be extinguished? 'This phrase is pure and white': having severed all realms of existence, it is therefore pure and white. People of the three vehicles still retain a ground in which impermanence abides, and thus cannot be praised as pure and white; only the Buddha's dharmakāya is truly without defilement, hence pure and white."