大般涅槃經義記 2.222

2.222

Question: How is the liberation of śrāvakas and pratyekabuddhas also form? How is it also perception, and yet spoken of as non-[-form and non-perception]? Explanation: When those of the two vehicles enter nirvāṇa, phenomenal consciousness, faculties, and sense objects are all extinguished; hence it is spoken of as non-form; and along with non-perception, deluded consciousness, true consciousness, and their faculties and sense objects all remain; hence it is said to be also form and also perception. What is the meaning of this? When persons of the two vehicles enter nirvāṇa, although phenomenal consciousness is extinguished, the deluded mind still remains, which is called also perception; because mind remains, the deluded faculties and sense objects manifested by the deluded mind also remain and do not perish, which is called also form, just as when one has not awakened from sleep, the faculties and sense objects arisen from the dreaming mind are not extinguished. Furthermore, when persons of the two vehicles enter nirvāṇa, the true mind is not extinguished, which is called also perception. The reality of the two vehicles is the tathāgatagarbha; the tathāgatagarbha is the Buddha's dharmakāya; and within this dharmakāya the natures of the Buddha's eyes, ears, nose, tongue, and so forth are fully present, which is called also form. Thus the sūtra says that within the bodies of sentient beings there are the Tathāgata's eyes, the Tathāgata's ears, and so forth, because the Buddha's dharmakāya shares the nature of sentient beings and has no separate essence. Therefore the text below says that the reality of the four truths is none other than the Tathāgata; within the liberation of śrāvakas and pratyekabuddhas this meaning is fully possessed; therefore it is spoken of as both form and non-form, both perception and non-perception.