涅槃經遊意 1.73

1.73

The explanation says: If one definitely considers having non-attainment as correct, that still turns into having attainment and is not called having nothing attained. Only when one has nothing at all to rely upon is it called non-attainment; non-attainment pervades both permanence and impermanence. Why is this? The other [position] says that saṃsāra is impermanent and nirvāṇa is permanent; such permanence and impermanence both involve having attainment. Now we elucidate permanence and impermanence as spoken of in terms of conditioned, provisional names: there is no impermanence that can exist, nor is there permanence that can be attained. Having nowhere whatsoever to abide is therefore called having nothing attained.