大般涅槃經集解 51.74

51.74

案僧亮曰：既已事證，重釋涅槃名義於滅有也。斷煩惱不名涅槃者，斷煩惱是智也，煩惱不生是滅也。僧宗曰：已明菩薩未極，唯佛是極，則第四難自然釋也。寶亮曰：此是因中小分無苦，非一切苦盡，故不名大涅槃也。佛果妙體，生死既盡，無患累體，不復生煩惱，具一切德，始名大涅槃，非直是煩惱無處也。是故以五法同體來證今涅槃與昔日異也。何者為五？一明佛不更起煩惱；二明體窮如理；三明鑒境已周；四明普應無滯；五明體是實相。既備此五德，妙有常存，豈非今昔涅槃之異耶？

Sengliang comments: Having already provided factual proof, he re-explains the name and meaning of nirvāṇa in terms of the existence within extinction. That severing afflictions is not named nirvāṇa: severing afflictions is wisdom, and the non-arising of afflictions is extinction. / Sengzong comments: Having clarified that the bodhisattva is not ultimate and only the Buddha is ultimate, then the fourth objection is naturally resolved. / Baoliang comments: This is a minor portion of freedom from suffering in the causal stage, not the exhaustion of all suffering; hence it is not named mahānirvāṇa. In the wonderful substance of the Buddha fruit, saṃsāra having been exhausted, the substance is free from affliction and trouble, afflictions do not arise again, and it is complete with all virtues—only then is it named mahānirvāṇa, not merely the locus of the absence of afflictions. Therefore, through five dharmas being of identical substance, it proves that the present nirvāṇa is different from that of the past. What are the five? First, clarifying that the Buddha does not give rise to afflictions again; second, clarifying that the substance thoroughly exhausts the principle of suchness; third, clarifying that the illumination of cognitive objects is complete; fourth, clarifying that universal response is unobstructed; fifth, clarifying that the substance is the real mark. Since it is equipped with these five virtues and wonderful existence permanently endures, how is this not the difference between present and past nirvāṇa?