成唯識論述記 10.427

10.427

述曰：下廣解也，於中有三：初出四體；次三乘辨；後總結簡。此即出體。初涅槃中，文意可解。謂「一切法相真如理」者，此出體也，即七真如中實相真如理，彼云「二空所顯」，約詮所辨，涅槃依得顯故以相即，如前第八卷解。此如《佛地》第三卷清淨法界解。「雖有客染」等者，釋本來自性，有十種義。具功德者，以能順生諸功德故，功德性故，名為具德，凝寂湛然，故無生滅，眾生真性故平等有，法性與法理非一、異，如前第八已解釋訖。「離一切相」者，離所取相；「離一切分別」者，離能取相。尋思路絕，顯唯內證，非麁心境，名言道斷者，顯真自相非假名言所安足處，非言依故異有為法。唯真聖者自內所證者，顯能證者必唯勝人。其性本寂者，釋涅槃名，以圓寂義是涅槃故。下三中出體義、釋名等，准此解。

The Commentary states: Below is the extensive explanation, in which there are three parts: first, identifying the essences of the four; second, distinguishing them among the three vehicles; third, a concluding summary and exclusion. This passage identifies the essence. In the first nirvāṇa, the meaning of the text is intelligible. "The principle of suchness of the marks of all phenomena" identifies its essence, which is the principle of the suchness of real marks among the seven kinds of suchness; it says there, "revealed by the two emptinesses," which is distinguished according to linguistic expression; because nirvāṇa is revealed according to what is attained, it is identical in mark, as explained in the eighth fascicle above. This is like the explanation of the immaculate realm of reality in the third fascicle of the Buddhabhūmi[-sūtra-śāstra]. "Although it possesses adventitious defilements," and so forth, explains its fundamentally pure intrinsic nature, possessing ten meanings. "Possessing merits" means that because it can consonantly give rise to all merits, and because its nature is merit, it is called possessing merits; it is profoundly calm and limpidly pure, therefore without arising or ceasing; because it is the true nature of sentient beings, it exists equally; the nature of phenomena (dharmatā) and phenomena (dharma) are neither identical nor different in principle, as already explained in the eighth fascicle above. "Free from all marks" means free from the marks of the grasped; "free from all discrimination" means free from the marks of the grasper. "Beyond the paths of searching thought" shows that it is realized only internally, not an object of a coarse mind; "the way of verbal expression is cut off" shows that the real particular mark (svalakṣaṇa) is not a foothold for conventional designations, because it is not an object of speech, differentiating it from conditioned phenomena. "Realized only internally by the true sages themselves" shows that the one capable of realizing it must be an exceptional person. "Its nature is fundamentally quiescent" explains the name nirvāṇa, because complete quiescence is the meaning of nirvāṇa. The identification of essence, meaning, and explanation of name for the lower three should be understood according to this.