大般涅槃經集解 5.18

5.18

Sengliang states: To truly know the Tathāgata, one must know the sameness of suchness. 'Tathāgata' means one who has come riding suchness and reality. Since what he rides is real, the fruit must also be true; thus he is not a conditioned phenomenon.
Fayao states: From here below, the two together broadly expound the principle of non-entreaty. What Mañjuśrī relied on is that the response-body's arising and ceasing is identical with the characteristics of conditioned phenomena, and cannot be made to remain by entreaty. What Cunda discussed is that the dharmakāya is unconditioned, and abides without waiting for entreaty. The two each take one side, mutually challenging and elevating, in order to express the Buddha's intent regarding the principle of non-entreaty.
Tanji states: Cunda uses five points to clarify that the Tathāgata is not identical to conditioned phenomena: first, clarifying that if he were identical to conditioned phenomena, he would be like that chariot wheel; second, he could not be called the God among Gods; third, he would be like a village chief; fourth, clarifying that because he is not identical to conditioned phenomena, he is like that strongman; fifth, clarifying that if he were identical to conditioned phenomena, he would be like that elder's son.
Sengzong states: This clarifies that the superior cannot be identical to the inferior. The Tathāgata is the God among Gods; how could he be identical to conditioned phenomena? Below there are five parables expressing that the Buddha is permanent and not identical to the conditioned.
Zhixiu states: Below there are six parables: one comparison first raising four parables; one comparison directly showing that the Tathāgata has long been unconditioned; and later raising two parables to caution Mañjuśrī.
Huilang's distinct commentary states: Below, four matters are raised as the Dharma exposition, each having one parable, divided into eight. This is the Dharma exposition of the first matter, meaning that since the Buddha is the God among Gods, how could he be identical to an ordinary person?