中觀論疏 7.44

7.44

「復次不離生死」下，第三一偈總結無縛解耳。生死即涅槃故不縛，涅槃即生死故不解，故雙結無縛解也。三句正申佛經、次一句呵責外人。惑者多謂斷縛得解、除生死得涅槃，故起縛解二見，如愚者謂二。是故今明體悟生死即是涅槃，對前偈不了涅槃翻成生死。故經云「未得菩提，菩提成生死。若得菩提，生死成菩提」也。問：云何生死即是涅槃？答：體悟生死本來四絕，即是涅槃，以涅槃與生死同是四絕故。若迷悟論者，聖人悟生死本來四絕，故生死即涅槃；凡夫謂四絕成不絕，故涅槃成生死也。

"Furthermore, not apart from saṃsāra" below is the third section, a single verse that concludes that there is neither bondage nor liberation. Because saṃsāra is identical to nirvāṇa, there is no bondage; because nirvāṇa is identical to saṃsāra, there is no liberation; therefore it concludes both that there is neither bondage nor liberation. Three lines directly elucidate the Buddha's sūtras, and the next line reproves the opponent. The confused mostly claim that by severing bondage one attains liberation, and by eliminating saṃsāra one attains nirvāṇa, thereby giving rise to the two views of bondage and liberation, just as fools consider them to be two. Therefore, it is now clarified that by realizing that saṃsāra is identical to nirvāṇa, it counteracts the previous verse's failure to comprehend nirvāṇa, which conversely turned into saṃsāra. Hence the sūtra states: "Before attaining bodhi, bodhi becomes saṃsāra. If one attains bodhi, saṃsāra becomes bodhi." Question: How is saṃsāra identical to nirvāṇa? Answer: Realizing that saṃsāra is fundamentally devoid of the four extremes is precisely nirvāṇa, because nirvāṇa and saṃsāra are equally devoid of the four extremes. If discussed in terms of delusion and awakening: the noble ones awaken to saṃsāra as fundamentally devoid of the four extremes, and therefore saṃsāra is identical to nirvāṇa; ordinary persons claim that the cessation of the four extremes becomes non-cessation, and therefore nirvāṇa becomes saṃsāra.