大般涅槃經疏 9.16

9.16

「佛告迦葉」去，第二料簡。若涅槃即四相等無有異，何故料簡涅槃不料簡四相？四相名異於昔，涅槃名與前同。昔滅因縛，無依無正名為涅槃，故滅煩惱已無別涅槃；今涅槃滅煩惱已有常住法。昔涅槃滅諸有，今涅槃有妙有；昔涅槃無有依報，今涅槃有所師法；昔涅槃無正報，今涅槃有如來。若不料簡，無以取異。文為四：一佛料簡、二迦葉論義、三領解、四述成。

From 'The Buddha addressed Kāśyapa' onward is the second part, the critical analysis. If nirvāṇa is identical to the four characteristics and equal without difference, why critically analyze nirvāṇa and not critically analyze the four characteristics? The names of the four characteristics differ from the past, while the name 'nirvāṇa' is the same as before. In the past, extinguishing causal fetters without environment or sentient beings was called nirvāṇa, so having extinguished the afflictions, there was no separate nirvāṇa; the present nirvāṇa, having extinguished the afflictions, possesses eternal dharmas. The past nirvāṇa extinguished all existences; the present nirvāṇa possesses wondrous existence. The past nirvāṇa had no environmental recompense; the present nirvāṇa possesses a Dharma that is revered as teacher. The past nirvāṇa had no sentient recompense; the present nirvāṇa possesses the Tathāgata. Without critical analysis, there would be no way to draw out the difference. The text has four parts: first, the Buddha's critical analysis; second, Kāśyapa's debate; third, his understanding; fourth, the confirmation.