大般涅槃經集解 54.205

54.205

案道生曰：夫體法者，冥合自然。一切諸佛，莫不皆然，所以法為佛性也。僧亮曰：舉今說以會昔旨也。寶亮曰：第七意，明解窮達源，若生死頓盡，即名見真法。以見此真法故，即名見佛。大覺現前，無復闇障，即用此真如法性為體，成一切種智也。若神明不以此法性為源，經那得言見十二緣即名見法？若是見生死法，常住佛果復那得云用此法為體？若當是生死空，如於昔教，應同灰身滅智，復不得稱常。常法復無始生義，故知神解用此為本，直除滅虛偽，顯出此真常之旨。其事如下富那外道之說譬也。

Daosheng comments: One who embodies the Dharma merges with nature. All Buddhas without exception are like this; therefore the Dharma is the buddhadhātu. Sengliang comments: He adduces the present teaching to unite with the previous intent. Baoliang comments: The seventh point clarifies that understanding exhausts and reaches the source: if saṃsāra is eliminated all at once, this is called seeing the true Dharma. Because of seeing this true Dharma, it is called seeing the Buddha. When the great awakening appears before one and there are no longer dark obstructions, one uses this true thusness and dharmatā as substance, accomplishing omniscience. If the spirit did not take this dharmatā as its source, how could the sūtra say that seeing the twelve conditions is seeing the Dharma? If it were seeing the dharmas of saṃsāra, how could the permanently abiding fruit of buddhahood be said to take this dharma as substance? If it were the emptiness of saṃsāra as in the previous teachings, it would be identical to reducing the body to ashes and annihilating cognition, and could not be called permanent. Permanent dharmas also lack the sense of an initial arising; hence one knows that spiritual understanding uses this as its basis, directly eliminating the false and manifesting this purport of the true and permanent. This matter is as in the simile spoken by the non-Buddhist Puṇṇa below.