大般涅槃經義記 5.169

5.169

道中亦五：一辯道相，「道者」牒前，下辯其相，「能斷煩惱」彰道功能，「亦常、無常」顯其體義，二乘之道一向無常，大乘之中有常、無常，真道是常、緣治無常，「可修」法有，道是心法，可以進習，故名可修；二「是名」下就道辨實；三明如來不同道相，「如來非道」不同向前所牒之道，「如來非能斷煩惱」者不同向前能斷煩惱，「非常、無常」不同向前亦常、無常，「非可修」者不同向前是可修法；四「常住」下辯明如來唯即前實，以常住故名為實諦；五以如來類空佛性。

Regarding [the truth of] the path, there are also five [clauses]: First, discerning the characteristics of the path. 'The path' takes up the preceding; below, its characteristics are discerned. 'Being able to sever afflictions' reveals the function of the path. 'Also permanent and impermanent' reveals its essence and meaning: the path of the two vehicles is unequivocally impermanent; within the Mahāyāna, there are permanent and impermanent—the true path is permanent, whereas remedial measures based on conditions are impermanent. 'Cultivable' refers to existence as a dharma: the path is a mental dharma that can be practiced and cultivated, hence it is named cultivable. Second, from 'this is named' onward, the real is discerned with respect to the path. Third, explaining that the Tathāgata is not the same as the characteristics of the path: 'the Tathāgata is not the path' means not being the same as the path taken up earlier; 'the Tathāgata is not being able to sever afflictions' means not being the same as being able to sever afflictions earlier; 'neither permanent nor impermanent' means not being the same as also permanent and impermanent earlier; 'not cultivable' means not being the same as being a cultivable dharma earlier. Fourth, from 'permanently abiding' onward, it is discerned that the Tathāgata is solely identical with the aforementioned real: because he permanently abides, he is named the real truth. Fifth, analogizing space and buddha-nature to the Tathāgata.