大般涅槃經集解 25.44

25.44

Sengliang notes: He wishes by means of one explanation to resolve both [points]. He first explains 'without remainder,' outside of which is 'with remainder.' The direct cause and the circumstantial cause assist each other in severing delusions; the cause is named the aids to the path, explaining the cause completely. The result is named permanence and bliss, explaining the result completely. The reason he says 'good' is that permanence is neither good nor result. Because the differentiated causes and results leave nothing out, it is called 'all.' That what is taught is entirely real is called 'without remainder.' Zhixiu says: 'Also named without remainder' properly brings forth the definitive teaching and reveals the Buddha's consummate result; because of this, it is said to be correct. 'Other phenomena' brings forth the essence of the non-definitive teaching. 'Wishing to cause all good sons who delight in the Dharma' explains the subsequent intent, discerning that the non-definitive expositions were all for the dispositions of the times.