大般涅槃經集解 32.64

32.64

案道生曰：案名而言，唯在結滅，不及不滅。結滅害除，理應證知，斯則名諦。諦者，審實為義，故言實耳，非前所言實諦也。僧亮曰：滅諦說以無煩惱無法為滅，不通學地有常無常，由智證滅，故名證法。如來之性，至不名證。知者由智，稱非無。能斷煩惱，證非無也。無不能斷結，唯是果性，不通學地非常無常。智不自證，非證法也。法瑤曰：滅有二種，一結滅、二涅槃。善有亦名為滅，善有滅即是如來。今言結滅，不言善有滅，是以所言滅者名煩惱耳。二乘結滅未極極者，奪之故無常也。佛結都滅，是極滅，無以易之，故為常也。雖是常滅，然體盡是滅結而已，非是如來無方之體，故可以滅名往定，謂之曰諦滅。無生滅可曰為實，是為實諦義也。又就菩薩解，為實諦也。僧宗曰：二乘滅三心，雖復無為，但未是極，更有進求，故稱無常。諸佛所斷之處，滿足於此，無復增進，故為常也。今如來不名滅，非常無常非二種滅也。名證知者，不名二種所證法也。寶亮曰：體無物故是常；然有滿不滿，故名無常。如來之性不名為滅者，明如來之滅，非是能滅煩惱之後滅，亦非斷無之常，復非可證得也。常住不變者，既是斷滅之滅，非真常之寂，直是性非變易，故言常住也。

Daosheng states: Examining it according to name, it applies only to the extinction of fetters, not extending to what is non-extinct. When fetters are extinguished and harms removed, the principle ought to be realized and known; this is what is termed a 'truth.' 'Truth' has the meaning of being genuinely real; hence it is merely called 'real,' not the 'real truth' spoken of earlier. Sengliang states: The truth of cessation is explained by the absence of afflictions and the absence of dharmas being cessation; it does not pertain to the stages of learning as being permanent or impermanent. Because cessation is realized by wisdom, it is called a dharma to be realized. The nature of the Tathāgata, up to: is not called realization. That it is known is due to wisdom; its designation is not non-existent. Being able to sever afflictions, its realization is not non-existent. Non-existence cannot sever fetters; it is solely the nature of the fruit, not pertaining to the stages of learning as not permanent and not impermanent. Wisdom does not realize itself; it is not a dharma to be realized. Fayao states: Cessation is of two kinds: first, the extinction of fetters; second, nirvāṇa. The existence of wholesome [dharmas] is also called cessation; the cessation of the existence of wholesome [dharmas] is precisely the Tathāgata. Now it speaks of the extinction of fetters and does not speak of the cessation of the existence of wholesome [dharmas]; therefore what is called cessation refers only to afflictions. The extinction of fetters for the two vehicles has not yet reached the ultimate; because that [state] can be taken away, it is impermanent. All fetters of the Buddha are extinguished; this is the ultimate cessation, and there is nothing to replace it, so it is permanent. Although it is permanent cessation, its essence is entirely nothing more than the extinction of fetters; it is not the Tathāgata's unconditioned essence. Therefore one may proceed to designate it by the name 'cessation,' calling it the 'truth [of cessation].' That there is no arising or ceasing may be called real; this is the meaning of the real truth. Furthermore, explained with respect to bodhisattvas, it is the real truth. Sengzong states: When the two vehicles extinguish the three minds, although it is unconditioned, it is not yet ultimate, and there is further progression to be sought; therefore it is called impermanent. The point of severance reached by all Buddhas is fully complete right here, with no further progression; therefore it is permanent. Now the Tathāgata is not called cessation; being neither permanent nor impermanent, he is not the two kinds of cessation. Being called 'realized and known,' he is not called the dharma realized by the two kinds. Baoliang states: Because its essence is devoid of things, it is permanent; yet because there are complete and incomplete [realizations], it is called impermanent. That the nature of the Tathāgata is not called cessation clarifies that the Tathāgata's cessation is not a cessation subsequent to having been able to extinguish afflictions, nor is it the permanence of severed non-existence, nor again is it something to be realized and attained. That it is permanently abiding and unchanging means that since this is the cessation of severing and extinguishing, not the stillness of true permanence, it is simply that its nature does not undergo change; therefore it is said to be permanently abiding.