楞伽阿跋多羅寶經註解 4.5

4.5

涅槃是所證之法，如來是能證之人，大慧既領涅槃之旨，故又以如來為請。三藐三佛陀，此云正遍知，亦名正覺。正遍知者，謂正知遍知，正知於中、遍知於邊。如來自性，謂法身也。佛既領請，故大慧具以三號為問。三號即是三德，如來即法身，中諦也；應供即解脫，俗諦也；正遍知即般若，真諦也。通號有十，而特問此三者，乃其要也。作謂修持造作，義該因果。事即果也，相謂身相，說謂言說，覺謂覺知，謂如來於此辭句為異為不異耶？

Nirvāṇa is the dharma that is realized, and the Tathāgata is the person who realizes it. Since Mahāmati had already grasped the import of nirvāṇa, he then made an inquiry concerning the Tathāgata. "Samyaksaṃbuddha" is translated here as "rightly all-knowing" and also called "rightly awakened." "Rightly all-knowing" means knowing correctly and knowing completely—knowing correctly in the middle and knowing completely at the extremes. "The Tathāgata's svabhāva" refers to the dharmakāya. Since the Buddha accepted the request, Mahāmati made his inquiry fully using the three epithets. The three epithets are the three virtues: "Tathāgata" is the dharmakāya, the truth of the middle; "Arhat" (One Worthy of Offerings) is liberation, conventional truth; "Samyaksaṃbuddha" (Rightly Awakened One) is prajñā, ultimate truth. While there are ten universal titles, asking specifically about these three highlights what is essential. "Made" refers to practice and deliberate action, its meaning encompassing both cause and effect. "Matters" (vastu) refers to the effect; "characteristic" refers to the bodily form; "spoken" refers to verbal discourse; "awakening" refers to awakening and knowing. The question asks whether the Tathāgata is different or not different from these phrases and expressions.