大般涅槃經義記 2.220

2.220

第二段中有二問答，迦葉初問所言解脫為色、非色。亦應問言是心非心，就色以辯，心則可知，故略不問。下佛答中對小辯大，或色、非色開列二門。次顯其相，二乘解脫唯是斷結數滅無為，未得諸佛常住真色，又未得佛化用之色，故名非色。諸佛解脫真身常住，及隨化緣現種種形故名為色。隨化所現即是諸佛共世間身，真身常住即是諸佛法門之身。是義云何？如海十相同體義分，佛亦如是，諸根相好皆遍法界，同體義分，不如應化彼此別異。以同體故用眼為門，諸根相好及佛剎土莫不皆是一眼中現，餘亦如是。如《華嚴》云「三世一切劫，及與諸佛剎，諸根心心法，及與虛妄法，於一佛身中，一切悉顯現。」是故說辨菩提無量無有邊。「是故」下結。「如來為諸聲聞」已下會通昔言，諸佛解脫雖復是色，昔為聲聞說為非色。

In the second section there are two questions and answers. Kāśyapa first asks whether what is called liberation is form or non-form. He should also have asked whether it is mind or non-mind; having analyzed it in terms of form, mind can be known thereby, so he abbreviates and does not ask. Below, in the Buddha's answer, in contrast to the small he explains the great, opening and setting forth the two gates of "is form" or "non-form". Next, revealing its characteristics: the liberation of the two vehicles is solely the unconditioned of cessation through deliberation that severs bonds; they have not yet attained the eternal true form of the buddhas, nor have they attained the buddhas' form of transformative functioning; hence it is called non-form. The liberation of the buddhas has an eternal true body, and in accordance with conditions of transformation manifests diverse shapes; hence it is called form. That which is manifested in accordance with transformation is none other than the buddhas' body shared with the world; the eternal true body is none other than the buddhas' Dharma-gate body. What is the meaning of this? Just as the ten aspects of the ocean are differentiated in meaning while sharing the same essence, the Buddha is also like this: his faculties and major and minor marks all pervade the dharmadhātu, differentiated in meaning while sharing the same essence, not like manifestations and transformations that are distinct from one another. Because they share the same essence, using the eye as a gate, the faculties, major and minor marks, and buddha-lands are all, without exception, manifested within a single eye; the rest are also like this. As the Avataṃsaka says: "All kalpas of the three periods of time, / And the lands of all buddhas, / The faculties, mind, and mental factors, / As well as erroneous dharmas, / Within a single buddha-body, / All are entirely made manifest." Therefore it is said that the exposition of bodhi is immeasurable and limitless. From "For this reason" below concludes it. From "The Tathāgata, for the sake of the śrāvakas" downward reconciles the previous teachings: although the liberation of the buddhas is indeed form, in the past for the sake of the śrāvakas it was explained as non-form.