俱舍論記 6.209

6.209

「我等見此至謂無體性」者，經部答言。我等見此第七轉所依聲，於證擇滅是有都無功力，汝何意故說依此無生？若依此言屬已有涅槃義，諸苦應本不生，涅槃是常，本來有故。若依此言屬已得涅槃義，是則應計依道所引涅槃上得。又復勸言：此苦不生，或唯依道，由道起時苦不生故。或依道所引涅槃上得，由得起時令苦不生。汝應信受。又解：若依此言屬已得義，是則應計依道上之得，由得此道苦不生故。又復勸言：或唯依道、或依道上得令苦不生，汝應信受。「由此善釋」下，引經證涅槃無體。涅槃名滅而無有體，如燈。涅槃燈謝無體，心得解脫蘊滅無體。何但經言無體。《對法》亦言「無事法云何？謂諸無為法。」經部釋云：言無事者，事之言體，謂無體性。

Regarding "We see that this ... means having no essential nature": the Sautrāntika answers, saying: We see that this locative case indicating basis has completely no efficacy in establishing that analytical cessation is existent; with what intention do you say that non-arising depends on this? If this word "dependent on" has the sense of belonging to an already existent nirvāṇa, all sufferings should fundamentally not arise, because nirvāṇa is permanent and fundamentally existent. If this word "dependent on" has the sense of belonging to an already attained nirvāṇa, then one should posit that it depends on the acquisition on nirvāṇa induced by the path. Furthermore, they urge them, saying: This non-arising of suffering either depends solely on the path, because when the path arises suffering does not arise; or it depends on the acquisition on nirvāṇa induced by the path, because when acquisition arises it causes suffering not to arise. You should believe and accept this. Another explanation: if this word "dependent on" has the sense of belonging to what is already attained, then one should posit that it depends on the acquisition on the path, because through obtaining this path suffering does not arise. Furthermore, they urge them, saying: Either it depends solely on the path, or depends on the acquisition on the path to cause suffering not to arise; you should believe and accept this. Below, from "Due to this good explanation ..." scriptures are cited to prove that nirvāṇa has no entity. Nirvāṇa is called cessation but has no entity, like a lamp. When a lamp goes out it has no entity; when the mind attains liberation, the cessation of skandhas has no entity. How could it be that only the sutras state it has no entity? The Abhidharma also states: "What are phenomena without things (vastu)? Namely, all unconditioned phenomena." The Sautrāntika explains, saying: Saying "without things," the word "thing" means entity; it means having no essential nature.