大般涅槃經集解 65.22

65.22

Sengliang states: The Buddha spoke of the two truths. In conventional truth there are causes, and causes are of two kinds: first, those with the function of existent phenomena; second, those with the function of nonexistent phenomena. Those with the function of nonexistent phenomena are the three unconditioned [phenomena]. Those with the function of existent phenomena are the five aggregates. Deluded people, hearing that nirvāṇa can cut off saṃsāra, thereupon say there are unconditioned phenomena subsumed within the sphere of mental objects (dharmāyatana); hearing that it is nonexistent phenomena, they say there is no nirvāṇa that can cut off saṃsāra, giving rise to disputes. When a lamp is extinguished, it is merely that the light is extinguished; no separate phenomenon of extinction is produced. Nirvāṇa is also like this: it is merely that afflictions are extinguished, and no separate phenomenon is produced. Because afflictions are extinguished, saṃsāra does not continue; this is the function of nonexistent phenomena, which is called space (ākāśa). Because this is emptiness of general characteristics, it is called permanent and all-pervading. The world's emptiness of horses and the like is emptiness of particular characteristics; it also takes nonexistent phenomena as empty and is borrowed as an analogy. Because it is of particular characteristics, it is neither permanent nor all-pervading. Regarding extinction not due to knowledge (apratisaṃkhyānirodha): extinction due to knowledge (pratisaṃkhyānirodha) is supramundane and uncontaminated; extinction not due to knowledge is mundane and uncontaminated. Although there is the difference of mundane and supramundane, the meaning of extinction is permanent, identical with space, and thus they are called the three unconditioned [phenomena]. Non-Buddhists do not attain the uncontaminated to sever defilements; their defilements are extinguished and then arise again, so they cannot be called permanent. Sengzong states: This is the eleventh dispute. Speaking in terms of the correct doctrine, it is not that there are no three unconditioned [phenomena], but merely that they are not three separate phenomena. Baoliang states: Deluded people claim that because there are no things in space, it cannot be differentiated; it is solely one emptiness, and there are no three unconditioned [phenomena]. The Buddha's intent here is that one may say they exist, and one may also say they do not exist: because within emptiness there are no separate phenomena, one says they do not exist; seeking in accordance with their meanings, one says they exist.