維摩義記 2.48

2.48

Question: Nirvāṇa is the virtuous quality of buddhahood as fruition, existing only upon reaching the fruition; why is it proclaimed that all sentient beings are themselves nirvāṇa? Explanation: There are three meanings: First, discussing conditions in terms of conditions: having severed saṃsāra, one separately attains nirvāṇa; therefore, in sūtras nirvāṇa is proclaimed as mutual non-existence. Second, discussing reality with reference to conditions: transforming the essence of saṃsāra into nirvāṇa; therefore, nirvāṇa is spoken of as a fruition of a revealing cause. Third, discussing reality in terms of reality: the essence of saṃsāra is itself nirvāṇa, not awaiting any alteration or transformation. For example, when in the dark of night a rope is seen as a snake, to one with clear eyes the snake is itself the rope; how could it await alteration or transformation? Therefore the sūtra says: 'The great parinirvāṇa originally exists of itself.' Furthermore, a treatise also says: 'Its self-nature is constantly quiescent; it is not that there was defilement beforehand and separation from it later.' What is discussed here falls under this latter approach. Furthermore, discussing it in terms of persons: persons include ordinary beings and nobles, yet ordinary beings and nobles share a single essence. Looking from the ordinary toward the noble, the noble is concealed by afflictions, serving as the basis for the pure virtues when later manifested; it is spoken of as buddha-nature and nirvāṇa-nature, but is not called a buddha or called nirvāṇa. Looking from the Buddha toward the essence of those sentient beings, it has always been constantly pure from the beginning, without the concealment of afflictions and needing no further extinction; therefore, it is originally nirvāṇa itself. What is discussed here looks at it from the Buddha's perspective; hence it says that the Buddha knows that they are themselves nirvāṇa. The above is the first part, which extensively refutes the existence of attainment.