俱舍論疏 6.252

6.252

論「復有聖教至名為涅槃」，經部引經證也。所有眾苦至極美妙，是本經文。「謂捨」已下，經部釋也。「謂捨諸依」，即上所有眾苦皆無餘斷。「及一切愛盡離染滅」，釋上各別捨棄、離染、滅、靜、息、永沒、餘苦不續、不取、不生。此總釋上苦、集永斷更不生義。「此極寂靜此極美妙」，是總歎上滅功德也。即是釋經中涅槃之義。此之不生即是苦、集不生，無別實物。

[When] the treatise [states]: "There is also scriptural teaching ... is called nirvāṇa," the Sautrāntika cites a sūtra as proof: "'All sufferings [are completely severed without remainder] ... this is extremely tranquil, this is extremely sublime' is the text of the fundamental sūtra. From 'namely, renouncing [all bases]' onward is the Sautrāntika's explanation: 'namely, renouncing all bases' explains the preceding 'all sufferings are completely severed without remainder'; 'and the exhaustion of all craving, dispassion, cessation' explains the preceding 'severally relinquishing, dispassion, cessation, quietude, pacification, permanent disappearance, non-continuity of remaining suffering, non-grasping, and non-arising.' This generally explains the preceding principle that suffering and its origin are permanently severed and do not arise again. 'This is extremely tranquil, this is extremely sublime' is a general praise of the merits of the preceding cessation. That is, it explains the meaning of nirvāṇa in the sūtra. This non-arising is precisely the non-arising of suffering and its origin; there is no separate real entity."