說無垢稱經疏 3.341

3.341

贊曰：空理義云，其一切法，勝義諦中無自作用，故無自性。無他作用，故無他性。因緣生法，皆說空故，由此說無熾燃生死。生死既無，亦無涅槃，今時無息滅。涅槃既無，故無寂靜之體，亦無煩惱、畢竟寂靜所顯之滅，既爾都無究竟寂靜之事故。聖教云「設有一法過涅槃者，我亦說為如幻如化」故。此空理是寂滅義，無有實涅槃而得。由此《中》、《百》論有〈破涅槃品〉。應理義云：勝義諦中，有為諸法不自生故，無自實性。不從他生故，無他實性。不從共生故，無二實性。雖無於此作用之緣，唯有功能緣可得故，由此故無熾然生死。生死既無，亦無實滅，真理本滅非今始滅。亦無有實寂靜自體、煩惱畢竟寂靜之位，能令行者究竟寂靜。此方名為實滅義，名大涅槃，非如小乘假涅槃也。

The Commentary says: According to the principle of emptiness (śūnyatā), all phenomena, within ultimate truth, lack their own causal efficacy and therefore have no intrinsic nature (svabhāva); they lack other causal efficacy and therefore have no other-nature (parabhāva). Because all phenomena produced by causes and conditions are said to be empty, on this account it is said that there is no blazing saṃsāra. Since saṃsāra is absent, there is also no nirvāṇa, and no cessation occurring at this present time. Since nirvāṇa is absent, there is no real entity of stillness, nor is there any cessation revealed by the ultimate stillness of the afflictions (kleśas); this being so, there is entirely no such thing as an ultimate stillness. For the sacred teachings say: 'Even if there were some phenomenon superior to nirvāṇa, I would also speak of it as like an illusion, like a phantom.' This principle of emptiness is the meaning of tranquil cessation; there is no real nirvāṇa that is attained. Hence the Mūlamadhyamakakārikā and the Śataka-śāstra have chapters refuting nirvāṇa. According to the rationalist principle: within ultimate truth, because conditioned phenomena are not self-produced, they lack an intrinsic real nature; because they are not produced from another, they lack an extrinsic real nature; because they are not produced from both, they lack a twofold real nature. Although they lack conditions possessing such causal efficacy, only conditions with functional capacity can be found, and for this reason there is no blazing saṃsāra. Since saṃsāra is absent, there is also no real cessation; the true principle is fundamentally ceased, not newly ceased at this time. Nor is there a real intrinsic nature of stillness, or a state of the ultimate stillness of afflictions, that can cause a practitioner to be ultimately still. Only this is called the meaning of real cessation, which is called the Great Nirvāṇa, unlike the provisional nirvāṇa of the Hīnayāna.