說無垢稱經疏 3.341

3.341

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.