大般涅槃經集解 12.32

12.32

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."