歷代記載寶亮(444-509)佛性義多見歧義，由此引致當代解釋其佛性義亦具誤差，以故本文回歸《大般涅槃經集解》重新梳理其佛性理論。寶亮佛性義提出「神明妙體」的概念，此神明根源於法性，並具有「避苦求樂之解」的作用。而此解用分出真諦面的癡業／常解，以及在俗諦面上的生滅緣慮之心。前者被寶亮提取為正因佛性，後者劃歸為緣因佛性，此即所謂「真、俗共為神明」之義。而眾生在俗諦面上之生滅心，透過念念相續而積功累德，開顯正因佛性本具的避苦求樂之力能，因而能促成正因佛性從原來的煩惱癡業轉為清淨智解。至於二因完滿之際則成就佛果──果佛性，以及涅槃──果果佛性；二者乃同時獲致，但在意涵上，涅槃更加體現完備眾德及妙有不空的一面。

The definition of Buddha Nature by Ling-Wei Bao-Liang 靈味寶亮 (444-509) has long been controversial in history, and this leads to different explanations of Buddha Nature theories nowadays. This research will approach Mahā-parinirvāṇa-sūtra with Collected Annotations 大般涅槃經集解 to reclarify its Buddha Nature theory. Bright Spirit and Inconceivable Substance 神明妙體, the concept which was proposed by Bao-Liang’s Buddha Nature theory, originated from Dharmatā and contains the mechanism to avoid suffering and to attain happiness. In addition, it can be separated into two aspects: Ultimate Truth 真諦 and Conventional Truth 俗諦. In the ultimate aspect, it appears as delusion or common explanation; in conventional aspect, as arising mind and ceasing affinity. The former is considered to be the Direct Cause of Buddha Nature 正因佛性. Meanwhile, the latter is classified as the Indirect Cause of Buddha Nature 緣因佛性. This classification implies that “the bright spirit comprises both the real and the secular 真、俗共為神明.” The sentient beings’ arising and ceasing mind will accumulate merits in the processing mind stream in the aspect of Conventional Truth. As a result, the mechanism of Direct Cause of Buddha Nature (which is avoiding suffering and attaining happiness) will contribute to turning afflicting emotions into Pure Wisdom 清淨智解. Once the two causes reach completion, Buddhahood 佛果 and Nirvān.a (大)涅槃 will both be achieved. The former is called Effect of Buddha Nature 果佛性, and the latter is named Final Result of Buddha Nature 果果佛性. These two are obtained simultaneously; however, in terms of the meaning, Nirvāṇa better reveals the completion of all virtues and the concept of “all things existing beyond emptiness 妙有不空.”