大般涅槃經義記 8.297

8.297

「汝言僧」下答第十一，明僧常住皆由佛性，不得說言僧常無性。先牒問辭，下為辯釋。釋中四番：第一明其聖弟子僧常由佛性、二明十二部經之僧常由佛性、三明十二因緣之僧常由佛性、四明佛僧常由佛性。四中，初番就僧說僧、中二就法、後一就佛。問曰：佛法云何名僧？釋言：分相佛法非僧，通論皆有和合之義故悉名僧。就初番中，先總釋名，下別顯之。先舉二數，次列、後辯。世僧聲聞，義僧菩薩。良以菩薩證真成德故名「義和」。下就二僧明常無常。世僧未能證性成德所以無常，義僧證僧所以常住。於中，先明佛性是常，下明義僧常同佛性。常由佛性，何得難言僧常無性？

From "Your statement regarding the Saṅgha" downward answers the eleventh [objection], clarifying that the Saṅgha's permanent abiding is entirely due to the buddha-nature, and one cannot say that the Saṅgha is permanent without the nature. First, it cites the words of the question, and below it explains. Within the explanation, there are four iterations: first, it clarifies that the Saṅgha of noble disciples is permanent due to the buddha-nature; second, it clarifies that the Saṅgha of the twelve divisions of scriptures is permanent due to the buddha-nature; third, it clarifies that the Saṅgha of the twelve links of dependent origination is permanent due to the buddha-nature; fourth, it clarifies that the Buddha-Saṅgha is permanent due to the buddha-nature. Among the four, the first speaks of the Saṅgha in terms of the Saṅgha; the middle two in terms of the Dharma; and the last one in terms of the Buddha. Question: Why are the Buddha and Dharma called Saṅgha? Explanation: Differentiated according to their distinct characteristics, the Buddha and Dharma are not the Saṅgha; but speaking comprehensively, both possess the meaning of harmonious union (saṅgha), hence they are all called Saṅgha. In the first iteration, it first explains the name in general, and below reveals it separately. It first adduces the two numbers, next lists them, and then explains them. The conventional Saṅgha is the śrāvakas; the meaningful Saṅgha is the bodhisattvas. Truly, because bodhisattvas realize the real and accomplish virtues, they are called "harmonious in meaning." Below, it clarifies permanence and impermanence with respect to the two Saṅghas. The conventional Saṅgha has not yet realized the nature and accomplished virtues, therefore it is impermanent; the meaningful Saṅgha has realized the nature, therefore it permanently abides. Therein, it first clarifies that the buddha-nature is permanent, and below clarifies that the meaningful Saṅgha is permanent just like the buddha-nature. Since permanence is due to the buddha-nature, how could one object that the Saṅgha is permanent without the nature?