大般涅槃經集解 7.12

7.12

案僧亮曰：知見自在，是佛義也。身無慮解，故以不遷為法身義。內滅苦是樂，謂涅槃義也。身智涅槃皆無非法，是淨義也。法瑤曰：比丘自說凡夫想倒，今明凡夫我想，乃更為得無我想觀，更為失也。醉人之譬，翻然在己也。僧宗曰：更分明顯前所以是倒也。我以自在為義，佛以覺了為義，由覺萬法所以自在，應云佛是我義，辭倒也。下句例爾。不以無為為常義者，含三無為，故不取也。今舉法身，貴在有體。

Sengliang states: Sovereignty of knowledge and vision is the meaning of the Buddha. The body is without discursive thought, so non-transmutation is the meaning of the dharmakāya. The internal extinction of suffering is bliss, which means the meaning of nirvāṇa. That body, wisdom, and nirvāṇa are entirely free of what is non-Dharma is the meaning of purity. Fayao states: The bhikṣus themselves spoke of the inverted notions of ordinary persons; now clarifying that the ordinary person's notion of self is actually gained, while their contemplation of the notion of non-self is actually a loss. The analogy of the drunkard is suddenly reversed onto themselves. Sengzong states: This clarifies more distinctly why what came before was an inversion. 'Self' takes sovereignty as its meaning, and 'Buddha' takes awakening as its meaning; because of awakening to the myriad dharmas one is therefore sovereign. It should say 'Buddha is the meaning of self'—the phrasing is inverted. The subsequent lines follow this pattern. As for not taking 'unconditioned' as the meaning of permanence, because it includes the three unconditioned [dharmas], it is not taken. Now adducing the dharmakāya, the emphasis is on having an ontic reality (substance).