大般涅槃經疏 9.18

9.18

次答，為三：初答滅惑滅依兩問。文云滅煩惱者，者謂主者既無煩惱，主者依報則無所屬，故不名物。若依昔義，指此無物以為涅槃；若依今義，只是所離。「何以故」下即明所得畢竟是淨，寂靜是樂，無上是我常，如文。今之涅槃所離所得，與昔為異。次從「滅盡諸相」去，是答滅有滅正兩問。相即是有，兼於正報。若依昔義，滅有滅果即是涅槃；若依今義，只是所離。「無遺餘」去，明所得無有遺餘是樂，鮮白是淨，常住是常，不退是我（云云）。三從「言星流」者，答第五通問。星流即煩惱滅，有餘涅槃；散已尋滅不在五趣，無餘涅槃。若依昔義即名涅槃，若依今義只是所離。皆是常住無有變易，即是所得與昔不同。三「復次迦葉」去，結定其異。昔涅槃中無正報人，今涅槃中有於諸佛。昔涅槃中無有依報，今涅槃中有法為師。昔涅槃中無有諸有，今涅槃中而有妙有所謂恭敬。昔涅槃滅煩惱已無復有法，今涅槃中有常住法。以法常故諸佛亦常，此仍略語，若具言之，以法樂我淨故佛亦復然（云云）。

Next, the answer has three parts: first, answering the two questions on the extinction of afflictions and the extinction of the environmental [reward]. The text says "one who extinguishes afflictions"; "one who" refers to the agent. Since there are no afflictions, the environmental reward of the agent has no owner, and therefore it is not called a thing. If relying on the past meaning, pointing to this absence of things was considered nirvāṇa; if relying on the present meaning, it is merely that which is relinquished. From "For what reason?" downward, it clarifies that what is attained is ultimately pure, tranquility is bliss, and being unsurpassed is self and permanence, as in the text. The present nirvāṇa's relinquished and attained differ from the past. Next, from "completely extinguish all marks" onward answers the two questions on the extinction of existence and the extinction of the sentient-being [reward]. Marks are existence, which includes the sentient-being reward. If relying on the past meaning, extinguishing existence and extinguishing the fruition is itself nirvāṇa; if relying on the present meaning, it is merely that which is relinquished. From "without remainder" onward clarifies what is attained: having no remainder is bliss, being pure and white is purity, being permanent and abiding is permanence, and non-retrogression is self (and so forth). Third, from "the phrase 'a shooting star'" answers the fifth comprehensive question. The shooting star is the extinction of afflictions, which is nirvāṇa with remainder; having dispersed, it is soon extinguished and no longer in the five destinies, which is nirvāṇa without remainder. If relying on the past meaning, this was called nirvāṇa; if relying on the present meaning, it is merely that which is relinquished. All are permanently abiding and without alteration; this is what is attained, which differs from the past. Third, from "Furthermore, Kāśyapa" onward concludes and establishes their differences. In past nirvāṇa, there was no person of sentient-being reward; in present nirvāṇa, there are the buddhas. In past nirvāṇa, there was no environmental reward; in present nirvāṇa, there is the Dharma as teacher. In past nirvāṇa, there were no realms of existence; in present nirvāṇa, there is wonderful existence, namely veneration. In past nirvāṇa, having extinguished afflictions, there was no further dharma; in present nirvāṇa, there are permanently abiding dharmas. Because the Dharma is permanent, the buddhas are also permanent; this is still a brief statement; if stated fully, because the Dharma is bliss, self, and purity, the Buddha is likewise also thus (and so forth).