大般涅槃經集解 12.26

12.26

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?"