大般涅槃經義記 2.119

2.119

上來第二辯正異邪，自下第三結勸修學，先結、後勸。結中，初言「以是義」者，以佛不同世間之義。「如來常」等，結明常義唯在如來，不在餘人。「此常法稱要是」已下，結明常名唯在如來，不在餘法。下次勸之，初先勸知、後勸修學。勸學有三：一勸修學「常住」二字，常是法常，住是報常，依法住故；二明修者隨佛所行至佛至處，修同如來名「隨我行」，得果同佛名「至我處」，又修報常名隨我行，證會法常名至我處；三明修者佛為涅槃，言「修二字為滅相」者，修佛常住為大涅槃寂滅之相，以此二法離相、離性，故稱為滅。「當知如來則於其人為涅槃」者，大般涅槃獨顯其心，故云為般。準下解釋涅槃之義，道理正爾，不得異釋。

The above was the second, distinguishing how the orthodox differs from the heterodox; below is the third, concluding by urging study and practice, first concluding and then urging. In the conclusion, the initial phrase "by this meaning" means by the meaning that the Buddha is not the same as the worldly. "The Tathāgata's eternity..." and so forth concludes and clarifies that the meaning of eternity resides solely in the Tathāgata and not in others. "This designation of eternal dharma must be..." onwards concludes and clarifies that the name "eternal" resides solely in the Tathāgata and not in other dharmas. Next he urges it: first urging knowledge, and later urging study and practice. Urging study has three aspects: first, urging the study and practice of the two characters "eternally abiding" (changzhu)—eternity is the eternity of the Dharma, and abiding is the eternity of the reward, because it abides in reliance on the Dharma; second, clarifying that practitioners follow where the Buddha walks to reach where the Buddha reaches: practicing identically to the Tathāgata is called "following my walking," and attaining the same fruit as the Buddha is called "reaching my place"; furthermore, cultivating the eternity of the reward is called following my walking, and verifying and uniting with the eternity of the Dharma is called reaching my place; third, clarifying that for the practitioner the Buddha constitutes nirvāṇa: saying "cultivating the two characters constitutes the mark of extinction" means cultivating the Buddha's eternal abiding as the mark of the tranquil extinction of great nirvāṇa; because these two dharmas are free from marks and free from nature, they are called extinction. "You should know that the Tathāgata constitutes nirvāṇa for that person" means that Mahāparinirvāṇa exclusively reveals his mind, hence it says it constitutes parinirvāṇa. Following the explanation of the meaning of nirvāṇa below, the principle is precisely this, and one must not interpret it differently.