大般涅槃經集解 12.18

12.18

Sengliang states: "These are the marks of the conditioned; this explains the second and fifth repetitions. 'This phrase is pure and white': conditioned phenomena are defilement, and because they are extinguished, it is pure, attaining this fruit of extinction without remainder." Fayao states: "This answers the second clause regarding the exhaustion of the body in without-remainder. If the unconditioned state of the exhaustion of the body can still be permanent, how much more so the Tathāgata's dharmakāya, which constantly endures and is never extinguished?" Sengzong states: "'Without remainder' means saṃsāra is exhausted. How could one rely on the former words 'free from existence' and immediately declare it to be completely extinguished? Formerly, because sentient beings had a deep revulsion toward suffering, he merely manifested the trace of extinguishing suffering. Another interpretation: sentient beings have the affliction of grasping at a self, so the true self could not be spoken of; the words were concealed while the principle was revealed, so how could the wondrous permanence be extinguished? 'This phrase is pure and white': having severed all realms of existence, it is therefore pure and white. People of the three vehicles still retain a ground in which impermanence abides, and thus cannot be praised as pure and white; only the Buddha's dharmakāya is truly without defilement, hence pure and white."