俱舍論記 6.188

6.188

「我亦不說至此為第一」者，經部答。我亦不說諸無為法其體都無如兔角等，但應如我所說而有。彼意說言：涅槃無體之理必定應有，有無體故名有涅槃。如說此現在聲，有聲先，未來非有，有聲後，過去非有，不可過、未非有說為有。故有體義得成。以說有言非定目實，亦目無故。說有無為應知亦爾，但言有無為，非說有實體。有涅槃法，體雖非有而可稱歎。無有多種，若善法無便可訶毀，若災橫無便可稱歎。故諸煩惱等災橫畢竟非有，名為離染。此涅槃性，於一切有體法、非有體法中最為殊勝，世尊為令所化有情深生欣樂，故別稱歎涅槃第一。

On "Nor do I say [up to] this is supreme": the Sautrāntika answers. Nor do I say that the unconditioned dharmas are completely without any entity like a rabbit's horn; they must simply exist as I have explained. His intended meaning is: the principle of nirvāṇa's lack of entity must certainly exist; because of the presence of this lack of entity, nirvāṇa is said to exist. For example, regarding this present sound, there is the prior non-existence of the sound in the future, and there is the subsequent non-existence of the sound in the past; the past and future non-existence cannot be said to be existent. Hence the meaning of having an entity is established. For the word "existent" does not definitely designate the real; it also designates non-existence. Speaking of the existence of the unconditioned should be known to be just like this: it is only said that the unconditioned exists, not that there is a real entity. Although the dharma of nirvāṇa has no entity, it can be praised. Non-existence is of many kinds: if good dharmas are absent, it is deplorable; if calamities and disasters are absent, it is praiseworthy. Therefore, the perpetual non-existence of calamities such as defilements is called detachment. This nature of nirvāṇa is the most excellent among all dharmas with entity and without entity; in order to cause the sentient beings to be transformed to generate deep joy and aspiration, the World-Honoured One specially praised nirvāṇa as supreme.