[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 12.26 # 大般涅槃經集解 12.26 大般涅槃經集解 12.26 - **Language:** Classical Chinese ### [12.26](https://indike.org/pramana/in.bauddha.taisho.1763.12.26) 案法瑤曰：復難無餘二句，義亦同上也。以熱譬煩惱，赤色譬佛，謂煩惱滅已，佛亦應滅也，以入無餘涅槃故也。僧宗曰：此第二難也。取砧上之鐵熱與赤色為譬，謂雖當時無耳，本質既在，入火便生也。智秀曰：猶成前難耳。此防佛意，恐佛言赤色，乃可不知所在，而其熱猶在。是以復言熱與赤色，滅已無有也。明駿案：難意謂若有常者，應有住處。今煩惱滅已，如來亦滅，二俱無處，莫知所在，常義安寄？第二又如彼鐵，更成前難也。以赤色譬煩惱、以熱譬身，是則如來入無餘涅槃，煩惱及身二俱盡矣，云何而言有常可住耶？ > Fayao states: "This again raises an objection regarding the two clauses on without-remainder, the meaning being the same as above. Taking heat as an analogy for afflictions and the red color as an analogy for the Buddha, this means that once afflictions are extinguished, the Buddha should also be extinguished, because of entering nirvāṇa without remainder." Sengzong states: "This is the second objection. Taking the heat and red color of iron on an anvil as an analogy, it means that although they are absent at that moment, since their fundamental substance remains, upon entering fire they arise." Zhixiu states: "This still reinforces the previous objection. This anticipates the Buddha's intention, fearing that the Buddha might say that while the red color may not be known to be anywhere, its heat still remains. Therefore he states again that both heat and red color, once extinguished, no longer exist." Mingjun notes: "The objection implies that if there is permanence, there should be an abiding place. Now that afflictions are extinguished, the Tathāgata is also extinguished; neither has a place, and no one knows where they are, so where does the meaning of permanence reside? The second 'Furthermore, like that iron...' further reinforces the previous objection. Taking the red color as an analogy for afflictions and heat as an analogy for the body, then when the Tathāgata enters nirvāṇa without remainder, both afflictions and body are completely exhausted; how then can one say there is a permanent state to abide in?" > — English (machine translation) (machine translation) - [Previous: 12.25](https://indike.org/pramana/in.bauddha.taisho.1763.12.25) - [Next: 12.27](https://indike.org/pramana/in.bauddha.taisho.1763.12.27) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1763.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.12.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.12.26](https://indike.org/pramana/in.bauddha.taisho.1763.12.26) · Pramāṇa