大般涅槃經集解 12.6

12.6

案法瑤曰：引昔所說，煩惱盡處，有餘涅槃也。滅盡無為，竟有何法可稱常耶？僧宗曰：此中諸難，而解者不同，亦四亦五並無所在，俱是執有餘無餘但使滅無之義耳。然難意唯齊言生解，不能深取佛意也。寶亮曰：此下作四難也。第一第三引有餘為難，此第一難也。昔日指煩惱無處為涅槃，直是無物而已，若爾有何常住耶？

Fayao states: "This cites what was spoken formerly: that where the afflictions are extinguished is nirvāṇa with remainder. Once extinction into the unconditioned occurs, what dharma could possibly be called permanent?" Sengzong states: "Regarding the various objections here, commentators interpret them differently: some take them as four, others as five, yet neither division is problematic, for all of them grasp at the idea that with-remainder and without-remainder merely entail extinction into non-existence. However, the intention of the objection only produces understanding equivalent to the literal words and fails to grasp the Buddha's intention deeply." Baoliang states: "Below, four objections are raised. The first and third cite [nirvāṇa] with remainder to form objections; this is the first objection. In former days it was pointed out that where afflictions are absent is nirvāṇa, which is simply the non-existence of anything. If so, what permanence could there be?"