大乘法界無差別論疏 1.38

1.38

In the former there are two phrases: first, clarifying that what is realized is most quiescent; second, clarifying that those who can realize it are ultimate. In the former, speaking of "quiescent nirvāṇa" sets it apart from that attained by the dviyāna. Because practitioners of the dviyāna are called attaining nirvāṇa when looking to the limit of the exhaustion of delimited [birth and death], yet the three residues are not yet eradicated, it is therefore not quiescent—namely, the transformative retribution, its karma, and the stage of ignorance. Furthermore, bodhisattvas on the bhūmis gradually separate from the former three, yet have not permanently exhausted them, and cannot be called "the most." Only the Buddha has permanently exhausted them, transcending the dviyāna and surpassing the ten bhūmis, which is called "the most." Nirvāṇa is translated here as perfect quiescence: that virtues are completely equipped is called "perfect"; that obscurations are completely exhausted is called "quiescence." Because it is the basis of sacred dharmas, it is called the "dhātu" (realm). In this there is the meaning of nirvāṇa, as spoken of in separate records. Second, from "This is only for the buddhas" below, it clarifies that those who can realize it are ultimate, and it also attributes the Dharma to the person. That is, indicating the fruit sets apart the cause; hence it says "not attainable by others." Second, in explaining the reason, it first interrogates and later explains. "Why is this so?" is the interrogation. The sense of the interrogation is: the dviyāna also attains nirvāṇa; why then say it is only the Buddha and not others? Below explains the sense: subtle afflictions can only be exhausted by the Buddha; neither the dviyāna nor the bodhisattvas have exhausted them; therefore, only the Buddha is able to attain this most quiescent nirvāṇa.