大般涅槃經義記 8.298

8.298

第二番中，「復次有僧謂法和合」總以標舉。「謂十二部」辯出僧體。十二部經言義相扶，名和名僧。「十二部常故我說僧常」就之辨常。此直論常，不辯十二常之所以。持實論之，佛性常故能詮教常，教常由性，那得言無？

In the second iteration, "Furthermore, there is a Saṅgha called the harmony of Dharmas" generally sets it forth. "Called the twelve divisions" identifies the entity of the Saṅgha. In the twelve divisions of scriptures, words and meanings mutually support one another; this is called harmony and called Saṅgha. "Because the twelve divisions are permanent, I say the Saṅgha is permanent" determines permanence with respect to them. This directly discusses permanence without explaining the reason why the twelve are permanent. Discussing it based on reality, because the buddha-nature is permanent, the teaching that expresses it is permanent; since the teaching's permanence is due to the nature, how could one say it does not exist?