大般涅槃經集解 1.29

1.29

Daosheng sets forth: Having existed before the present, it is without precedent, and therefore is 'great'. Since it is called 'great', it is therefore permanent, and what is permanent must eradicate defilements. Sengliang says: 'Great' clarifies its permanence, and also refers to great self and great bliss, which will be explained in later text. Sengzong says: It refers to greatness of teaching and greatness of principle. As for greatness of teaching: prior to this expounding, the distinctions of cause, result, object, and practice were not yet complete; what is clarified today is the ultimate, definitive meaning, hence it is called 'great'. As for greatness of principle: previously, the nirvāṇa of the three vehicles was not truly ultimate and was small within the principle; today, embodiment, wisdom, and vimokṣa lie beyond defilement and are great within the principle, hence it is called 'great'. Baoliang says: Its substance and marks are boundless, hence it is named 'great'. Fazhi says: Since the principle corresponds to the name and the name does not lose the principle, name and principle are both ultimate, hence it is called 'great'. Fa'an says: Although there was nirvāṇa previously, its substance and virtues were not yet consummate, and it could not be called 'great'; today, its substance is consummate and its virtues complete, hence it is called 'great'.