大般涅槃經義記 6.362

6.362

第三番中，句別有三：一教世王捨虛入實，言「殺無常得常涅槃」者，據實返望由來無陰，陰既不有，知復就何宣說無常？捨離五陰無常之相是以言殺，蓋乃是其無殺為殺，以離相故證法本寂，是故名為得常涅槃。殺苦得樂，乃至殺於無我得我類亦同然，所證真實如來藏體不變稱常，寂滅云樂，不虛曰實，自實名我。又，法自在亦名為我。二「若教」下明觀利益，上與佛同。三「我亦殺」下以同破別，我殺無常、苦空、無我，不入地獄，汝云何入？據斯以驅。空淺有深，其理不虛。

In the third turn, there are three distinct clauses: 1. Teaching King Ajātaśatru to abandon the false and enter the real: as for "killing impermanence, one obtains permanent nirvāṇa," looking back from the standpoint of reality, from the beginning there have been no aggregates; since the aggregates do not exist, based on what could impermanence further be proclaimed? Abandoning the impermanent marks of the five aggregates is therefore called killing; this is taking non-killing to be killing. Because one departs from marks, one realizes the fundamental quiescence of dharmas; therefore, it is called obtaining permanent nirvāṇa. Killing suffering to obtain bliss, up to killing non-self to obtain the self, are also of the same kind. The substance of the tathāgatagarbha, the reality that is realized, is unvarying, which is called permanent; quiescent cessation is called bliss; not false is called real; self-reality is called self. Furthermore, mastery of dharmas is also called self. 2. From "If one teaches..." downward clarifies the benefit of contemplation, which above is identical with the Buddha. 3. From "I also killed..." downward breaks down the specific by means of what is shared: I killed impermanence, suffering, emptiness, and non-self, and did not enter hell; why would you enter? One dispels [his fear] based on this. Emptiness is shallow while existence is deep; this principle is not untrue.