成唯識論了義燈 7.281

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《論》：釋涅槃。本疏解自性涅槃體相真如理，即七如中實相真如。有釋即云：是一切法通相真如。今謂：不爾。真如無二，豈有一切法別相真如？又七如中說有實相，不說通相，據何得知通相為體？又解《涅槃經》第二說三事涅槃有二解：一、約理；二、約三體。西明一向解彼經意，唯取於理舉能成智，取所顯理為其自性。今謂：通二，攝義圓備。何以故？如餘處言菩提，菩提斷俱名為菩提，故知涅槃亦通相、性。不爾，何故言摩訶般若、解脫、法身名大涅槃？若取所顯，應但言如來法身名大涅槃，眾功所顯故。又若唯取所顯理為體，何得說言三事不一、異名大般涅槃？既不唯說法身為涅槃，故相、性合方名為大。故《法華經論》云：「唯有如來證大菩提，究竟滿足一切智惠，名大涅槃」。又顯異二乘，得無餘依，無諸德故。

Treatise: Explaining nirvāṇa. The original Commentary explains the principle of tathatā as the essence and characteristics of svabhāva-nirvāṇa, which is the tathatā of true marks (dharmatā-tathatā) among the seven tathatās. Another explanation says: it is the universal-character tathatā of all dharmas. Now I say: This is not so. Tathatā is non-dual; how could there be a distinct-character tathatā of all dharmas? Furthermore, among the seven tathatās, there is the mention of true marks, but no mention of universal characters; on what basis does one know that universal characters are the essence? Furthermore, in explaining the second fascicle of the Nirvāṇa Sūtra, which speaks of the nirvāṇa of three components, there are two explanations: first, in terms of the principle; second, in terms of the three essences. Ximing exclusively explained the intention of that sūtra as taking only the principle: by adducing the cognition that is able to accomplish it, it takes the revealed principle as its intrinsic nature. Now I say: It encompasses both, so that the subsumption of meanings is complete and perfect. Why? Just as elsewhere bodhi is spoken of, where bodhi and abandonment are both called bodhi, so one knows that nirvāṇa also encompasses both characteristics and nature. If not, why would it be said that mahāprajñā, vimukti, and dharmakāya are called great nirvāṇa? If it took only what is revealed, one should only say that the Tathāgata's dharmakāya is called great nirvāṇa, because it is revealed by all virtues. Moreover, if one took only the revealed principle as the essence, how could one say that the three components being neither one nor different is called mahāparinirvāṇa? Since it does not speak only of the dharmakāya as nirvāṇa, only the union of characteristics and nature is called great. Therefore, the Saddharmapuṇḍarīka-upadeśa states: "Only the Tathāgata realizes great bodhi, completely fulfilling all omniscience; this is called great nirvāṇa." Furthermore, this is to demonstrate the distinction from the two vehicles, who attain [nirvāṇa] without remainder of conditions, lacking these virtues.