大般涅槃經義記 9.207

9.207

七就涅槃一異徵無。文別有六：一就一設難。「若諸聖人有一涅槃，當知無聖」正徵令無。「何以」下釋。「常法無得，無可取捨」，故無聖人。二就多設難。「若諸聖人涅槃多者，道則無常」正徵顯過。「何以」下釋，可數法故。三重就一設難。「涅槃若一，一人得時應一切得」。四重就多設難。「涅槃若多則是有邊，云何名常」。第五雙就一多設難。「若涅槃一、解脫是多，如蓋是一，牙舌是多，是義不然」雙牒以非。「何故」下釋。隨一一人所得各異，非一切得，則是有邊。邊則無常，云何得名為涅槃乎？涅槃若無，誰為聖人？六「是故」下，結無聖人。此是第七。

Seventh, interrogating non-existence in terms of oneness or difference in nirvāṇa. The text specifically has six [parts]: First, raising a challenge in terms of oneness: "If all noble persons share one nirvāṇa, you should know there are no noble ones" directly challenges so as to render them non-existent. From "Why" onward, it explains: "an eternal dharma is without attainment, and there is nothing to accept or relinquish," hence there are no noble persons. Second, raising a challenge in terms of multiplicity: "If the nirvāṇas of all noble persons are many, then the path is impermanent" directly challenges to show the error. From "Why" onward, it explains: because it would be a countable dharma. Third, again raising a challenge in terms of oneness: "If nirvāṇa is one, when one person attains it, all should attain it." Fourth, again raising a challenge in terms of multiplicity: "If nirvāṇas are many, then they have boundaries; how could they be called eternal?" Fifth, raising a challenge in terms of both oneness and multiplicity together: "If nirvāṇa is one and liberation is many, like an umbrella being one while its ribs are many, this principle is not so," citing both to negate them. From "Why" onward, it explains: what each single person attains being different and not attained by all, it would then have boundaries; having boundaries, it would be impermanent; how could it be called nirvāṇa? If nirvāṇa does not exist, who could be a noble person? Sixth, from "Therefore" onward, it concludes that there are no noble persons. This is the seventh.