大般涅槃經集解 57.72

57.72

Sengliang remarks: "The intent of the objection builds upon the preceding point that precepts and concentration arise in succession, yet it is called permanent. Since its meaning is not yet clear, he questions it. If cessation is attained by means of wisdom, cessation is an existence that was previously non-existent; existence is production, and production is destruction. If it were called permanent simply because it is not produced again and destroyed again, production would also be like this: immediately produced and immediately destroyed, without being produced again or destroyed again, so it too should be permanent." Baoliang says: "Although this production is its own entity without discriminating abiding and perishing to be called permanent, it must have a beginning and an end and is not constant; therefore it is not nirvāṇa."