注維摩詰經 3.133

3.133

什曰：明泥洹義也。由生死然盡故有滅。生死即不然，無泥洹滅。泥洹滅，真寂滅也。肇曰：小乘以三界熾然，故滅之以求無為。夫熾然既形，故滅名以生。大乘觀法本自不然，今何所滅？不然不滅乃真寂滅也。生曰：法既無常苦空，悟之則永盡泥洹。泥洹者不復然也，不然者事之靖也。夫終得寂滅者，以其本無實然。然既不實，滅獨實乎？

[Kumāra]jīva says: This clarifies the meaning of nirvāṇa. Because saṃsāra burns out, there is cessation. If saṃsāra is not burning, there is no nirvāṇa cessation. The cessation of nirvāṇa is true quiescent extinction.

[Seng]zhao says: The Hīnayāna takes the three realms as blazing fiercely, and therefore extinguishes them to seek the unconditioned. When the blazing is manifested, the name 'extinction' is born. The Mahāyāna contemplates that dharmas are originally not burning; what is there to extinguish now? Not burning and not extinguishing is true quiescent extinction.

[Dao]sheng says: Since dharmas are impermanent, suffering, and empty, awakening to this leads to eternal exhaustion in nirvāṇa. Nirvāṇa means not burning again; not burning means that affairs are tranquil. One's ultimate attainment of quiescent extinction is because originally there was no real burning. Since burning is not real, could extinction alone be real?