大般涅槃經集解 5.12

5.12

案道生曰：夫有有則有滅，有滅則有苦。既已度有，何有滅苦耶？無苦之極，假名妙樂。假名為受，故無所應請也。僧亮曰：而證於真實者，具欲道己真實，不復滅也。究竟斷有者，斷有即涅槃。言當涅槃是應物，不可請也。我度有彼岸者，此證法身湛然常樂，又不須請也。

Daosheng states: Where there is existence, there is cessation; where there is cessation, there is suffering. Having already crossed beyond existence, how could there be the suffering of cessation? The culmination of freedom from suffering is nominally called wondrous bliss. It is nominally called 'experiencing'; thus, there is nothing for which one ought to entreat [the Buddha].
Sengliang states: One who 'testifies to the real' intends fully to state that his own true reality does not cease again. 'Utterly severing existence' means that the severance of existence is itself nirvāṇa. Stating that he is about to enter nirvāṇa is an accommodation to sentient beings; he cannot be entreated. 'I have crossed over to the other shore of existence' testifies that the dharmakāya is serene, permanent, and blissful, and again needs no entreaty.