大般涅槃經義記 8.299

8.299

第三番中，「僧名和合」總釋名義。下別顯之，「名十二緣」出其僧體。十二因緣相順不乖，故名為僧。「十二緣中亦有性」下，明十二緣由性故常，常而有性。先明有性。「十二緣常佛性亦爾」約性顯常。依本顯末，應當說言佛性是常，因緣亦爾。但今文中舉末推本，是故說言十二緣常，佛性亦爾。問曰：因緣是生死法，云何名常？釋有兩義：第一攝法從人就事，三世流轉實是無常。第二癈人以論其法，清淨法界緣起集成，因緣法門無所屬著，無有彼此古今恒定，故名為常。故下文言「十二因緣無有住處故得為常」。下文復言「十二因緣有佛無佛性相常住」。《華嚴》亦說「十二因緣是無為法」。此等皆說因緣法門，不論其事。如十二因，一切諸法例皆同爾。故下文中宣說「法陰法界法入悉無住處故齊名常」，然今且說因緣常矣。此因緣中，曠備法界恒沙　義莫不皆常，非唯一相。第四番中，「僧名佛和」舉其僧體，佛德無乖故名僧。「是故我說僧有性」者，明僧有性。佛是僧故，僧有佛性僧是常。理在易知，故略不論。

In the third iteration, "Saṅgha means harmonious union" generally explains the meaning of the name. Below, it reveals it separately: "called the twelve links" sets forth the entity of the Saṅgha. The twelve links of dependent origination are mutually conformable and not discordant, hence they are called Saṅgha. From "Within the twelve links there is also the nature" downward clarifies that the twelve links are permanent due to the nature, and being permanent, they possess the nature. First, it clarifies that they possess the nature. "The twelve links are permanent, and the buddha-nature is likewise" reveals permanence with reference to the nature. Revealing the branches based on the root, one ought to say that the buddha-nature is permanent and dependent origination is likewise. But here in the text, it adduces the branches to infer the root; therefore it says that the twelve links are permanent and the buddha-nature is likewise. Question: Dependent origination is a dharma of saṃsāra; how can it be called permanent? There are two explanations: First, subsuming dharmas under persons and approaching them according to actual events, transmigration through the three times is truly impermanent. Second, setting aside persons to discuss the Dharma itself, it is constructed through the dependent origination of the pure dharmadhātu; the dharma-gate of dependent origination has nothing to which it is attached, having neither this nor that, and is constantly fixed throughout past and present; therefore it is called permanent. Thus, later in the text it says: "Because the twelve links of dependent origination have no abiding place, they are able to be permanent." Later in the text it also says: "Whether there is a Buddha or no Buddha, the nature and characteristics of the twelve links of dependent origination permanently abide." The Avataṃsaka also says: "The twelve links of dependent origination are unconditioned dharmas." These all speak of the dharma-gate of dependent origination, not of its mundane events. As with the twelve causes, all dharmas are uniformly like this. Thus later in the text it proclaims: "Because the aggregates of dharmas, the realms of dharmas, and the entrances of dharmas all have no abiding place, they are equally called permanent"; however, for now it merely speaks of dependent origination as permanent. Within this dependent origination, the manifold meanings of the dharmadhātu, numerous as the sands of the Ganges, are extensively complete and none is not permanent; it is not merely a single characteristic. In the fourth iteration, "Saṅgha means the harmony of the Buddha" adduces the entity of the Saṅgha: the Buddha's virtues are without discord, hence he is called Saṅgha. "Therefore I say the Saṅgha has the nature" clarifies that the Saṅgha has the nature. Because the Buddha is the Saṅgha, the Saṅgha has the buddha-nature and the Saṅgha is permanent. The principle is easily known, so it is briefly passed over without discussion.