大般涅槃經集解 12.32

12.32

案僧亮曰：有灰者，灰雖是有，不還為木。佛是妙有，不還無常也，便有涅槃者。涅槃者，如來結滅、凡夫結滅，滅名雖同，其實大異。凡夫雖滅，而還是有為，與結同相，故無異名；如來滅已，不復還生，滅是無為，更有異名，名涅槃也。僧宗曰：此答初難。前引迸鐵，使惑盡人滅。今引燃木，滅已有灰，謂惑盡智存也。智秀曰：木滅有灰，雖非復木，而不無也。煩惱滅已，雖不在五趣，而有常身也。明駿案：以灰譬涅槃。木滅有灰，煩惱滅已則有涅槃。涅槃雖復不可捉持、無有方所，而可寄言離凡夫地得無動處也。可寄言故，故智有常，非滅法故，故非無常也。

Sengliang states: "'Having ash': although ash exists, it does not turn back into wood. The Buddha is wondrous existence and does not return to impermanence. 'Then there is nirvāṇa': as for nirvāṇa, whether it is the Tathāgata's extinction of fetters or an ordinary person's extinction of fetters, although the name 'extinction' is the same, in reality they are vastly different. Although an ordinary person extinguishes [them], it is still conditioned and shares the same characteristics as fetters, so it has no different name; after the Tathāgata is extinguished, it does not arise again, and because extinction is unconditioned, it has a further distinct name, being called nirvāṇa." Sengzong states: "This answers the first objection. Previously he cited sparked iron, making delusion exhausted and the person extinguished. Now he cites burning wood: after extinction there is ash, which means delusion is exhausted while wisdom remains." Zhixiu states: "When wood is extinguished there is ash: although it is no longer wood, it is not non-existent. After afflictions are extinguished, although he is not in the five destinies, there is a permanent body." Mingjun notes: "Ash is used as an analogy for nirvāṇa. When wood is extinguished there is ash; once afflictions are extinguished, there is nirvāṇa. Although nirvāṇa cannot be grasped and has no spatial location, through words it can be said that departing from the ground of ordinary persons, one attains an unshakeable place. Because words can be applied, wisdom is permanent; and because it is not a destructible dharma, it is not impermanent."