大般涅槃經義記 2.220

2.220

In the second section there are two questions and answers. Kāśyapa first asks whether what is called liberation is form or non-form. He should also have asked whether it is mind or non-mind; having analyzed it in terms of form, mind can be known thereby, so he abbreviates and does not ask. Below, in the Buddha's answer, in contrast to the small he explains the great, opening and setting forth the two gates of "is form" or "non-form". Next, revealing its characteristics: the liberation of the two vehicles is solely the unconditioned of cessation through deliberation that severs bonds; they have not yet attained the eternal true form of the buddhas, nor have they attained the buddhas' form of transformative functioning; hence it is called non-form. The liberation of the buddhas has an eternal true body, and in accordance with conditions of transformation manifests diverse shapes; hence it is called form. That which is manifested in accordance with transformation is none other than the buddhas' body shared with the world; the eternal true body is none other than the buddhas' Dharma-gate body. What is the meaning of this? Just as the ten aspects of the ocean are differentiated in meaning while sharing the same essence, the Buddha is also like this: his faculties and major and minor marks all pervade the dharmadhātu, differentiated in meaning while sharing the same essence, not like manifestations and transformations that are distinct from one another. Because they share the same essence, using the eye as a gate, the faculties, major and minor marks, and buddha-lands are all, without exception, manifested within a single eye; the rest are also like this. As the Avataṃsaka says: "All kalpas of the three periods of time, / And the lands of all buddhas, / The faculties, mind, and mental factors, / As well as erroneous dharmas, / Within a single buddha-body, / All are entirely made manifest." Therefore it is said that the exposition of bodhi is immeasurable and limitless. From "For this reason" below concludes it. From "The Tathāgata, for the sake of the śrāvakas" downward reconciles the previous teachings: although the liberation of the buddhas is indeed form, in the past for the sake of the śrāvakas it was explained as non-form.