大般涅槃經義記 5.168

5.168

滅中亦五：一明滅相，「所言滅者」牒前有滅。下類其相，「名滅煩惱」正顯滅義，「亦常、無常」隨義分別，先舉、後釋。二乘所得有二種義名曰無常：一終須遷轉，趣向大乘，故曰無常；二二乘之人雖入涅槃，於未來世心想還生，心想生故滅則不恒，故曰無常，亦名證法對心顯滅。二「是為」下就滅顯實，滅之實性是一實諦故名實。三明如來不同滅相，「不名滅者」不同向前所牒滅諦，「不名能滅」不同向前名滅煩惱，「非常、無常」不同向前亦常、無常，「不名證知」不同向前亦名證法，法身如來古今平等，不同滅諦除障始剋故不名證。四「常住」下辯明如來唯即前實，體真常住故名實諦。五以如來類空佛性。

Regarding [the truth of] cessation, there are also five [clauses]: First, explaining the characteristics of cessation. The phrase 'what is called cessation' takes up the preceding [statement that] there is cessation; below, its characteristics are categorized. 'Called the cessation of afflictions' directly shows the meaning of cessation. 'Also permanent and impermanent' is distinguished according to the meaning, first presented and then explained. What is attained by the two vehicles has two meanings named impermanent: first, in the end they must shift and turn, advancing toward the Mahāyāna, hence they are called impermanent; second, although persons of the two vehicles enter nirvāṇa, in future lifetimes mental ideations arise again, and because mental ideations arise, their cessation is not everlasting, hence they are called impermanent; it is also named 'realized dharma' to reveal cessation in opposition to the mind. Second, from 'this is' onward, the real is revealed with respect to cessation: the real nature of cessation is the one real truth, hence it is called real. Third, explaining that the Tathāgata is not the same as the characteristics of cessation: 'not called cessation' means not being the same as the truth of cessation taken up earlier; 'not called being able to cease' means not being the same as being called the cessation of afflictions earlier; 'neither permanent nor impermanent' means not being the same as also permanent and impermanent earlier; 'not called knowing by realization' means not being the same as also being called realized dharma earlier. The dharmakāya Tathāgata is equal in ancient and modern times, and unlike the truth of cessation, in which obstacles are eliminated and [cessation] is newly attained, he is therefore not called realized. Fourth, from 'permanently abiding' onward, it is discerned that the Tathāgata is solely identical with the aforementioned real: because his essence is true and permanently abiding, he is called the real truth. Fifth, analogizing space and buddha-nature to the Tathāgata.