大般涅槃經疏 27.22

27.22

「大慈大悲」下，第四廣出佛性，又三：初明佛性，有八復次；次「如我上說」下，還結是當；三「我若說色」下，結非五陰。前四如文。第五云第四力者，一云：是十力中第四根力，知物根緣，化道之要。二云：別有名教：一信力、二忍力、三定力、四善權力。善權力者，化道便故，故言第四力。第六云十二因緣即佛性者，於他兩解，並皆不便。一云：十二因緣是觀智。何得有境界性？二云：是果性。此亦不可。今明十二因緣是佛性，別有所出（云云）。餘二如文。

From “Great friendliness and great compassion” downwards, the fourth [part] broadly sets forth the buddhadhātu, again in three parts: first, clarifying the buddhadhātu, which has eight further statements; next, from “As I explained above” downwards, concluding that it is future; third, from “If I speak of form” downwards, concluding that it is not the five aggregates. The first four are as in the text. The fifth says “the fourth power”: one explanation says it is the fourth power among the ten powers—the power of knowing faculties—knowing the faculties and conditions of beings, which is the essential method of converting beings. A second explanation says that there are distinct nominal teachings: first, the power of faith; second, the power of forbearance; third, the power of concentration; fourth, the power of skillful means. Skillful means serve as an expedient for conversion, hence it is called the fourth power. The sixth says that the twelve links of dependent origination are themselves the buddhadhātu; both other interpretations are inappropriate. One says: the twelve links of dependent origination are contemplative wisdom—how could they have the nature of an objective realm? The second says: it is the nature of the fruit—this too is unacceptable. Now it is explained that the twelve links of dependent origination are the buddhadhātu, which has a distinct derivation (and so forth). The remaining two are as in the text.