大般涅槃經集解 18.27

18.27

案僧亮曰：先非昔所說者，自知今之為是也。昔滅有二種：一性滅，謂空無我也；二滅身智，而如來者非空無我，身智不滅，作滅想壞如來也。敬遺述僧宗曰：生死是空，佛果不空。若謂二處皆空，於果為謬，故言多也。逆外道修空，該一切法；今分別空相，正反於邪，故言逆也。慧朗述僧宗曰：亦有五階，此第一階舉惑以明失也。

Sengliang notes: By first rejecting what was taught formerly, one naturally knows that what is taught today is correct. Formerly, cessation was of two kinds: first, cessation of nature, meaning emptiness and non-self; second, the cessation of body and wisdom. Yet the Tathāgata is neither empty nor non-self, and body and wisdom are not extinguished; to conceive of cessation destroys the Tathāgata. Jingyi relates Sengzong's words: Birth-and-death is empty, but the Buddha-fruit is not empty. If one says that both are empty, this is an error regarding the fruit, which is why it says 'extensively'. Opposing non-Buddhists who cultivate emptiness covers all phenomena; now, distinguishing the characteristics of emptiness directly reverses heterodoxy, which is why it says 'opposes'. Huilang relates Sengzong's words: There are also five stages; this first stage adduces delusion to clarify the loss.