大般涅槃經義記 9.168

9.168

文中先辨如來涅槃不涅槃義。三句釋之：一辨諍相。有人聞佛應身有滅，謂真亦然；有人聞說真身常存，謂應同爾，所以成諍。二須論理。理則兼通，於真常存、隨化有滅，不得偏取。三次釋文。「若言如來畢竟涅槃及不涅槃，是人不解」雙牒總呵。下別顯之，先明如來為物說滅凡聞起諍，昔為五人說佛涅槃：一為諸仙、二為力士、三為純陀、四為須跋、五為世王。第七德中為七人說，今略論五。下明如來說不涅槃凡聞起諍。為小菩薩聞滅心退故說佛常，愚人不解，謂定不滅。

In the text, it first analyzes the meaning of the Tathāgata's nirvāṇa and non-nirvāṇa. It is explained in three clauses: First, analyzing the marks of the dispute. Some people hear that the Buddha's manifestation body undergoes extinction and assume the true body is also like this; some hear that the true body permanently abides and assume the manifestation body is likewise; therefore a dispute arises. Second, one must discuss the principle. As for principle, it embraces both: in the true it is permanently abiding, while according with transformation there is extinction; one cannot grasp [either] one-sidedly. Third, next explaining the text. "If one says that the Tathāgata enters ultimate nirvāṇa or does not enter nirvāṇa, this person does not understand" cites both and reproves them generally. Below, it reveals them individually: first explaining that the Tathāgata speaks of extinction for the sake of beings, and ordinary people hear it and give rise to disputes. Formerly, he spoke of the Buddha's nirvāṇa for five persons: first, for the ṛṣis; second, for the mallas; third, for Cunda; fourth, for Subhadra; fifth, for King Ajātaśatru. In the seventh virtue he spoke for seven persons; here it briefly discusses five. Below, it explains that the Tathāgata speaks of non-nirvāṇa, and ordinary people hear it and give rise to disputes. Because lesser bodhisattvas hear of extinction and their minds regress, he speaks of the Buddha as permanent; foolish people do not understand and assume he definitely does not undergo extinction.