大般涅槃經集解 25.44

25.44

案僧亮曰：欲以一釋兩遣也。先說無餘，其外是有餘也。正因緣因相助斷惑，因名助道，說因盡也；果名常樂，說果盡也。所以言善者，常則非善非果。以差別之因果無遺，謂一切也。說皆是實，謂無餘也。智秀曰：亦名無餘者，正出定教，顯佛圓果，因此言是也。其餘諸法者，出不定教體也。欲令樂法諸善男子者，釋其後意，辨不定之說皆為時情。

Sengliang notes: He wishes by means of one explanation to resolve both [points]. He first explains 'without remainder,' outside of which is 'with remainder.' The direct cause and the circumstantial cause assist each other in severing delusions; the cause is named the aids to the path, explaining the cause completely. The result is named permanence and bliss, explaining the result completely. The reason he says 'good' is that permanence is neither good nor result. Because the differentiated causes and results leave nothing out, it is called 'all.' That what is taught is entirely real is called 'without remainder.' Zhixiu says: 'Also named without remainder' properly brings forth the definitive teaching and reveals the Buddha's consummate result; because of this, it is said to be correct. 'Other phenomena' brings forth the essence of the non-definitive teaching. 'Wishing to cause all good sons who delight in the Dharma' explains the subsequent intent, discerning that the non-definitive expositions were all for the dispositions of the times.