大般涅槃經義記 2.194

2.194

釋第二中亦有三句，與前不次。初明如來所斷生死畢竟永盡，故非無常。「滅盡諸相無有餘」者，謂滅三界生死諸相，所斷窮盡故曰無餘。前言畢竟，此云無餘，言左右耳。二「是句鮮白」難以顯勝，生死報亡由離惑染，故曰鮮白。前彰寂靜，此云鮮白，亦左右言。三「常住」下結成常義。「常住不退」總明常也，所斷生死更不重起，故常不退。下別顯之，「是故涅槃名曰常住」明涅槃常。是不退故，涅槃常矣。「如來亦爾」明法身常，常同涅槃，故云亦爾。

In explaining the second, there are also three lines, not in the same order as before. First, it clarifies that the birth and death severed by the Tathāgata are completely and permanently exhausted, and therefore are not impermanent. 'Extinguishing all marks without remainder' means extinguishing all marks of birth and death in the three realms; because what is severed is exhausted, it is called 'without remainder.' Previously it said 'completely,' here it says 'without remainder'—these are simply complementary expressions. Second, 'this phrase is pristine and pure' is [said] to reveal supremacy: the retribution of birth and death is destroyed because of leaving behind the defilement of delusion; hence it is called 'pristine and pure.' Previously it manifested 'tranquil,' here it says 'pristine and pure'—these are also complementary expressions. Third, from 'permanently abiding...' onward concludes the meaning of permanence. 'Permanently abiding and non-regressing' explains permanence in general: the severed birth and death do not arise again, and therefore it permanently does not regress. Below, it reveals this individually: 'Therefore nirvāṇa is called permanently abiding' clarifies the permanence of nirvāṇa; because it does not regress, nirvāṇa is permanent. 'The Tathāgata is likewise thus' clarifies the permanence of the dharmakāya; being permanent in the same way as nirvāṇa, it is called 'likewise thus.'