大般涅槃經集解 54.209

54.209

案僧亮曰：第一義空名為中道，還結上宗也。此二總涅槃生死不偏境智，皆名中道也。僧宗曰：謂境界性也。第一義空者，謂照境之智也。名中道者，謂智照不偏也。中道名佛性者，解圓成極果也。即涅槃者，果之果也。寶亮曰：第九意，總收結會，明四種佛性皆不離十二因緣。既言窮此理得成佛，因果佛性豈得離於十二緣？故言十二因緣名為佛性。佛性即第一義空者，乃遠結於上佛果。佛性中道解滿、萬德皆備，唯用此第一義空為體。若通欲取結四種佛性，盡同用此第一義空為體；然今結意，恐據果性為言也。

Sengliang comments: The emptiness of the supreme truth is called the Middle Way, which returns to and concludes the thesis above. These two encompass both nirvāṇa and saṃsāra, without bias toward either object or cognition, and both are called the Middle Way. / Sengzong says: It refers to the nature of the cognitive sphere. The emptiness of the supreme truth refers to the cognition that illuminates the cognitive sphere. Being called the Middle Way means that the cognition illuminates without bias. The Middle Way being called the buddhadhātu means that understanding is perfected, accomplishing the ultimate fruit. Being nirvāṇa means the fruit of the fruit. / Baoliang says: The ninth point summarizes and unites them, explaining that none of the four kinds of buddhadhātu is separate from the twelve conditioning links. Since it was said that exhaustively realizing this principle enables one to attain Buddhahood, how could the causal and fruitional buddhadhātu be separate from the twelve conditioning links? Thus it is said that the twelve conditioning links are called the buddhadhātu. As for 'the buddhadhātu is the emptiness of the supreme truth,' this distantly concludes with the Buddha-fruit above. In the Middle Way of the buddhadhātu, understanding is complete and the myriad virtues are fully present; it takes solely this emptiness of the supreme truth as its substance. If one broadly takes it to conclude the four kinds of buddhadhātu, they all equally take this emptiness of the supreme truth as their substance; however, the present conclusion seems to speak based on the nature as fruit.