大般涅槃經義記 4.25

4.25

第五番中，「若說解脫喻如幻化」是第一句，舉佛昔言，此說菩提以為解脫，如來昔於破相教中說佛解脫幻化無實，故《大品》云「若有一法過涅槃者，我亦說之如幻如化，何況涅槃。」故今舉之。「凡夫當」下是第二句，彰彼愚人執相迷實，謂佛所得真實解脫猶如幻化，終歸磨滅。此明執相，略無迷實。「有智人」下是第三句，彰彼智者解相知實，「應當分別人中師子雖有去來」，明其知相，名佛以為人中師子，化生名來，應滅稱去。「常住無變」明其知實。

In the fifth turn, "If one speaks of liberation as being like an illusion or transformation" is the first line, citing the Buddha's past words; here bodhi is spoken of as liberation. In the past, within the teachings that refute marks, the Tathāgata taught that the Buddha's liberation is an illusion, a transformation, and unreal; thus the Pañcaviṃśatisāhasrikā states: "If there were any dharma surpassing nirvāṇa, I would also speak of it as like an illusion and like a transformation, how much more so nirvāṇa." Therefore it is now cited. From "Ordinary persons will..." onwards is the second line, showing that those foolish persons grasp at marks and are confused about reality, supposing that the real liberation attained by the Buddha is like an illusion and a transformation, ultimately returning to extinction; this clarifies grasping at marks, omitting confusion about reality. From "A person of wisdom" onwards is the third line, showing that the wise understand marks and know reality. "Should distinguish that although the lion among men has coming and going" clarifies their knowledge of marks: the Buddha is called the lion among men; manifest birth is called "coming," and responsive cessation is called "going." "Eternally abiding and unchanging" clarifies their knowledge of reality.