大般涅槃經義記 7.378

7.378

下顯法中，明斷煩惱非是不義，故斷煩惱不名涅槃；「不生煩惱」是其不義，故名涅槃。斷煩惱者不名涅槃，釋上難中菩薩無也；不生煩惱釋上難中獨佛有之。問曰：何故菩薩斷結不名不生，諸佛斷處偏名不生？釋有三義：一就惑分別，菩薩雖復隨分斷結，斷之不盡，心中更起，故非不生；佛斷窮盡，永更不起，故曰不生。二約心分別，菩薩雖復斷麁煩惱，七識心在，心性生滅，故非不生；佛唯真心，真心常住，故曰不生。三約理分別，菩薩見有煩惱可斷，非本不起，故非不生；佛證法如，知諸煩惱由來不起，亦無今滅，故曰不生。

In the section below revealing the dharma, he clarifies that severing afflictions is not the meaning of 'non-', and therefore severing afflictions is not called nirvāṇa; 'non-arising of afflictions' is its meaning of 'non-', and therefore it is called nirvāṇa. That one who severs afflictions is not called nirvāṇa explains why bodhisattvas do not have it in the challenge above; that afflictions do not arise explains why the Buddha alone has it in the challenge above. Question: Why is the bodhisattva's severance of fetters not called non-arising, while the loci of severance of all buddhas are uniquely called non-arising? The explanation has three meanings: First, distinguished in terms of delusion: although bodhisattvas sever fetters according to their capacity, the severance is not exhaustive and [afflictions] arise again in the mind, hence it is not non-arising; the Buddha's severance is completely exhausted and they never arise again, hence it is called non-arising. Second, distinguished in terms of mind: although bodhisattvas sever coarse afflictions, the seven consciousnesses remain and the mental nature arises and ceases, hence it is not non-arising; the Buddha has only the true mind and the true mind is permanently abiding, hence it is called non-arising. Third, distinguished in terms of principle: bodhisattvas see that there are afflictions to be severed, which are not originally unarisen, hence it is not non-arising; the Buddha realizes the suchness of dharmas, knowing that all afflictions have never arisen from the beginning nor do they cease now, hence it is called non-arising.