大般涅槃經義記 5.187

5.187

第二破中，初先明其佛性是常，後以佛性即於三寶類明三寶亦皆是常。前中十句：一明佛性無生、無滅，所以是常；二明佛性無去、無來，不遷動故；三明佛性非三世攝，不流變故；四明佛性非因所作、非無因作，非因生故非因作為，了因了故非無因作；五明佛性非作、非作者，佛性之性不生涅槃故名非作，亦不使他生涅槃果名非作者；六明佛性非相、非無相，非無相眾相永絕所以非相，法界門備故非無相；七明佛性非是有名、亦非無名，就實論實，實外更無名字可得所以非名，就緣稱性，性為名顯故非無名；八明佛性非名、非色，不同四陰所以非名，不同色陰故曰非色；九明佛性非長、非短，離色相故；十明佛性非陰界入之所攝持，實不同相所以不能。「是故名常」總以結之。

In the second refutation, first it clarifies that the buddha-nature is permanent, and afterwards, by taking the buddha-nature as identical to the Three Jewels, by analogy clarifies that the Three Jewels are also permanent. In the former there are ten statements: first, clarifying that the buddha-nature is without arising and without cessation, which is why it is permanent; second, clarifying that the buddha-nature is without going and without coming, because it does not move or shift; third, clarifying that the buddha-nature is not subsumed under the three times, because it does not flow or alter; fourth, clarifying that the buddha-nature is not made by causes nor made without causes, because it is not born from causes it is not made by causes, and because it is revealed by clarifying causes it is not made without causes; fifth, clarifying that the buddha-nature is neither an act nor an agent, because the nature of the buddha-nature does not produce nirvāṇa it is termed not an act, and because it does not cause another to produce the fruit of nirvāṇa it is termed not an agent; sixth, clarifying that the buddha-nature is neither marked nor markless, because it is not markless and all marks are perpetually eliminated it is therefore not marked, and because the gates of the dharmadhātu are fully present it is not markless; seventh, clarifying that the buddha-nature is neither with name nor without name, speaking of the real in terms of the real, beyond the real there is no name to be obtained, hence it is not a name, and speaking of the nature in terms of conditions, the nature is revealed by names, hence it is not without a name; eighth, clarifying that the buddha-nature is neither name nor form, because it is not the same as the four aggregates it is therefore not name, and because it is not the same as the form aggregate it is said to be not form; ninth, clarifying that the buddha-nature is neither long nor short, because it is free from the marks of form; tenth, clarifying that the buddha-nature is not subsumed or maintained by the aggregates, realms, and bases, because the real is not the same as marks and therefore cannot be. 'Therefore it is called permanent' generally concludes it.