涅槃經遊意 1.153

1.153

何者？三點圓伊、金剛寶瓶，滿足無缺，故是具足；而涅槃是果，果斷德故，不具足。涅槃是法，不可解言人者；四德為涅槃，我則是人也。又，涅槃非但法，亦得是譬云：「如實、非有非無，王罪亦爾也」（是闍王作逆，佛慰喻之言是）。又，《中論》云：「無生亦無滅，寂滅如涅槃」也。舊云：「佛方廣華嚴具足人法涅槃。」但是法，非人者，明「法長人短」義（明釋迦出穢土，為破我人之病，故明「法長人短」；舍那出於淨土界，「人法俱長」）。

How so? The three dots of the letter I and the diamond vase are full and without deficiency, hence it is complete; yet nirvāṇa is a fruit, and because the fruit is the virtue of cessation, it is incomplete. Nirvāṇa is a dharma and cannot be interpreted as referring to a person; yet the four virtues constitute nirvāṇa, and 'self' is precisely the person. Furthermore, nirvāṇa is not only a dharma, but can also be an analogy, as said: 'Like reality, it is neither existent nor nonexistent; the king's sin is also like this' (this refers to when King Ajātaśatru committed rebellions, and the Buddha consoled him with these words). Furthermore, the *Mūlamadhyamakakārikā* says: 'Neither arising nor ceasing, / Tranquilly extinguished like nirvāṇa.' Formerly it was said: 'The Buddha of the broad Avataṃsaka completes the nirvāṇa of person and dharma.' That it is only dharma and not person clarifies the meaning of 'dharma is long and person is short' (clarifying that Śākyamuni appeared in the defiled land to eradicate the illness of self and person, hence clarifying 'dharma is long and person is short'; Rocana appeared in the pure land realm, where 'person and dharma are both long').