大般涅槃經集解 33.32

33.32

案僧亮曰：見性成佛，即性為佛也。如來即法者，法即性空、性空即法，法即佛性也。佛性是有、性空是無，佛見有無名覺也。佛即是法法即是常者，通計二句，見常故常。如來即僧者，見常而常和合也。和合是僧義，師法是弟子義。僧即是常者，師常故得常也。若不知三寶是常而言常者，名妄語也。

Sengliang states: Seeing the nature and becoming a Buddha, the nature is directly the Buddha. 'The Tathāgata is precisely the Dharma': the Dharma is the emptiness of nature, the emptiness of nature is the Dharma, and the Dharma is precisely the buddhadhātu. The buddhadhātu is existence; the emptiness of nature is non-existence; that the Buddha sees existence and non-existence is called awakening. 'The Buddha is precisely the Dharma, and the Dharma is precisely the permanent': considering both phrases together, because he sees the permanent, he is permanent. 'The Tathāgata is precisely the Saṅgha': seeing the permanent, he is permanently harmonious. Harmony is the meaning of the Saṅgha; following the teacher is the meaning of the disciple. 'The Saṅgha is precisely the permanent': because the teacher is permanent, they attain permanence. If one does not know that the Three Jewels are permanent and yet speaks of permanence, this is called false speech.