大般涅槃經義記 3.29

3.29

From here down is the fourth [section], Kāśyapa's expression of understanding. "I now for the first time know that the place to which the Tathāgata arrives is without end" reiterates his understanding of the aforementioned place of liberation. In the previous broad analysis of the place of liberation, Kāśyapa understood that such nirvāṇa is the place of the Tathāgata, permanent and unaltering, and therefore now reiterates it. "I now for the first time know that the place to which the Tathāgata arrives is without end": contrasting with former ignorance, it is called "now for the first time"; "without end" is identical to the previous meaning of "permanently abiding." "If the place is without end, one should know that his lifespan is also without end" expresses understanding of the virtues of liberation. Because the Dharma is without end, it brings the person to be without end; this reiterates the aforementioned virtue of liberation wherein the Tathāgata has no birth, aging, illness, or death, which is termed "lifespan without end."