大般涅槃經集解 32.64

32.64

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.