大般涅槃經集解 51.46

51.46

案道生曰：涅槃之體者，涅槃自表無涅槃，同於虛空也。斷煩惱處者，以斷處名滅，乃所以無滅也。即是常者，無滅之滅則是常樂，不令同虛空矣。寂滅之樂者，既云是樂，恐濫，故須明也。如來有二種樂者，謂無知之樂也。實相三樂。一者受樂者，橫計雖非無為，亦設斯樂也。佛性一樂者，菩薩佛性無樂，以當有菩提樂也。僧宗曰：涅槃之體直是斷煩惱者，政言解脫眾累，以眾累之無以為涅槃也。即常樂者，就智上說無，豈非常樂耶？雖非受樂，不同三受之樂，而是寂無苦，故稱樂也。如來二種樂者，以其不通因地故無受樂，實相通因果，故備三樂也。佛性一樂者，天真之理，非神明義，故非覺知與受樂。得菩提時名菩提樂者，即是寂滅樂也，更展轉施名，故言菩提樂耳。寶亮曰：明涅槃之體也，亦如虛空無有住處。佛果妙體，真如無相，豈得有處所可尋。然法性無性相，如虛空之無異。而所以異者，異在於至虛。既就體相作論，恐人懷疑，後更就用來辨，故舉常樂我來標其相也。佛有二樂者，寂滅樂，處體相作語；覺知樂，就用來辯也。實相有三種樂者，受樂者實，是虛中實。餘二不異。上是果，顯真實樂。佛性唯一樂，以當見故也。

Daosheng comments: As for 'the substance of nirvāṇa', nirvāṇa itself expresses the absence of nirvāṇa, identical with empty space. As for 'the locus of severing the afflictions', it is because the locus of severing is named 'cessation' that it is in fact the absence of cessation. As for 'is precisely permanent', the cessation of non-cessation is precisely permanent bliss, and is not allowed to be identical with empty space. As for 'the bliss of quiescent cessation', since it is called bliss, for fear of confusion it must be clarified. When it says the Tathāgata has two kinds of bliss, it means the bliss of non-knowing. The real mark has three blisses. The first, bliss of sensation, is also posited as this bliss even though grasping it as real is not the unconditioned. The one bliss of the buddhadhātu means that the bodhisattva's buddhadhātu has no [actualized] bliss, because there will be the bliss of bodhi. / Sengzong comments: 'The substance of nirvāṇa is simply the severing of afflictions' precisely means liberation from all encumbrances; it takes the absence of all encumbrances to be nirvāṇa. 'Is precisely permanent bliss' speaks of absence in terms of wisdom; how could this not be permanent bliss? Although it is not the bliss of sensation, nor is it the same as the bliss of the three sensations, yet because it is quiescent and free of suffering, it is termed bliss. The Tathāgata's two kinds of bliss: because they do not pertain to the causal stage, they lack the bliss of sensation; the real mark pertains to both cause and effect, and therefore possesses all three blisses. The one bliss of the buddhadhātu: the principle of natural authenticity is not the meaning of the spirit-mind, and therefore it is neither cognitive awareness nor the bliss of sensation. 'When attaining bodhi it is called the bliss of bodhi' means it is precisely the bliss of quiescent cessation; names are applied progressively, which is why it is called the bliss of bodhi. / Baoliang comments: To clarify the substance of nirvāṇa: it is also like empty space having no abiding locus. The wonderful substance of the Buddha fruit, true suchness without marks—how could there be a location to be sought? Yet the dharmatā has no nature or mark, not different from empty space. And that wherein it differs lies in ultimate emptiness. Having discussed it in terms of substance and marks, for fear that people might harbor doubts, he subsequently distinguishes it in terms of function; hence he raises permanence, bliss, and self to mark its characteristics. The Buddha having two blisses: the bliss of quiescent cessation is stated in terms of substance and marks; the bliss of cognitive awareness is distinguished in terms of function. The real mark having three blisses: the bliss of sensation is real, being the real within the empty. The remaining two are not different. The above pertains to the fruit, revealing real bliss. The buddhadhātu has only one bliss, because it will be seen.