妙法蓮華經玄贊 2.124

2.124

贊曰：此覩滅後行化，有二：一入滅、二起塔。梵云波利抳縛諵，此云圓寂，即是圓滿體寂滅義，「涅槃」訛也。涅槃以六門分別：一體、二名、三得時、四得人、五能障、六入意。體者，涅槃有四：一自性清淨涅槃、二有餘依涅槃、三無餘依涅槃、四無住處涅槃，此四之體即大般涅槃，有三：一總四之體皆一真如，真如具三方成涅槃，能生圓覺名摩訶般若，體覺性故，在二乘身不生圓覺，非為覺性、不名般若。《大智度論》云：「說智及智處皆名為般若」，故《華嚴》云：「自性清淨心亦名無師智」。二出所知障名為法身，《勝鬘》云：「在纏名如來藏，出纏名法身」，在二乘等不名法身，非功德法所依止故。三眾苦都盡離二死故名為解脫，在二乘等分段死盡，雖離二縛非圓解脫，然二乘者亦微得此，三乘同坐解脫之床，由此二乘亦名得涅槃，然非大涅槃，義不具足故。又依《涅槃經》第二卷，大涅槃要三事具足名入大涅槃。般若能證二空之智，法身即是所證二理，解脫即是由智證理。障盡所得假擇滅，體如伊字三點。涅槃亦爾，由智證法身而得擇滅，法身為本依之有二故，如伊字二點在上、一點在下。別不成者，三事條然有其別體，許別時得理亦不成。三事涅槃不異不一要俱時得方名入故，縱不成者般若為最下品，解脫為次中品，法身為次上品，三法俱時三品而得，此亦不成。竪上下名縱，傍前後名橫。若三別體前後證之理亦不成，由起大智證法身理，離縛解脫，三事不一不異名入大涅槃，非如二乘執三別體有其三品，前後別得，或俱時得，成入涅槃。餘別出體釋名等義如《唯識》第十卷抄。今明彼佛示入無餘，非入大涅槃，初得成佛彼已得故。所應度者此已度訖故入涅槃，其未得度者亦皆為作得度因緣，故起寶塔供養舍利。梵云設利羅，體也。「舍利」者訛。窣覩波云高顯，言「塔」訛也。

The Eulogy says: In this seeing of the propagation of the teaching after extinction, there are two: first, entering extinction; second, erecting stūpas. In Sanskrit, it is parinirvāṇa, translated here as perfect quiescence (yuánjì), which means the state of complete and extinguished substance; 'nirvāṇa' is a phonetic corruption. Nirvāṇa is distinguished by six gates: 1. essence, 2. name, 3. time of attainment, 4. person of attainment, 5. that which obstructs, 6. intention of entering. Regarding its essence: there are four kinds of nirvāṇa: 1. nirvāṇa of intrinsically pure nature, 2. nirvāṇa with remainder, 3. nirvāṇa without remainder, 4. non-abiding nirvāṇa. The essence of these four is precisely the Great Mahāparinirvāṇa, which has three aspects: First, comprehensively, the essence of the four is entirely the single reality (tathatā); only when reality possesses the three does it constitute nirvāṇa. Being able to generate perfect enlightenment is called mahāprajñā, because its essence is the nature of awakening; in the bodies of the two vehicles, it does not generate perfect enlightenment, is not the nature of awakening, and is not called prajñā. The Mahāprajñāpāramitopadeśa says: 'Both wisdom and the locus of wisdom are called prajñā'; hence the Avataṃsaka says: 'The intrinsically pure mind is also called teacherless wisdom.' Second, emerging from the cognitive hindrance is called the Dharma-body (dharmakāya). The Śrīmālādevī says: 'While within the entanglements, it is called the tathāgatagarbha; emerged from the entanglements, it is called the dharmakāya.' In the two vehicles and others, it is not called the dharmakāya, because it is not the locus upon which the qualities of Dharma rely. Third, all sufferings being exhausted and being free from the two kinds of birth and death, it is called liberation. In the two vehicles and others, cyclical birth and death has ended, and although they are free from the two bonds, it is not complete liberation; nevertheless, those of the two vehicles also slightly attain this, for the three vehicles sit together on the couch of liberation. Therefore, those of the two vehicles are also said to attain nirvāṇa, yet it is not the great nirvāṇa, because its meanings are not complete. Furthermore, according to the second fascicle of the Nirvāṇa Sūtra, great nirvāṇa requires all three things to be complete before it is called entering great nirvāṇa. Prajñā is the wisdom that can realize the twofold emptiness; the dharmakāya is the twofold principle that is realized; liberation is the provisional analytical cessation (pratisaṃkhyā-nirodha) obtained through wisdom realizing the principle once hindrances are exhausted. Its substance is like the three dots of the letter 'i' (∴). Nirvāṇa is also like this: through wisdom one realizes the dharmakāya and obtains analytical cessation; the dharmakāya is the foundation upon which the other two rely, hence it is like two dots of the letter 'i' above and one dot below. If they were separate, it would not be accomplished: the three things would be distinctly separate with different substances, and positing them as attained at different times would also be illogical. The three things of nirvāṇa are neither different nor identical, and only when attained simultaneously are they called entering. If they were vertical, it would not be accomplished: prajñā being the lowest grade, liberation being the intermediate grade, and the dharmakāya being the highest grade, with the three dharmas attained simultaneously across three grades—this too is not accomplished. Vertical means up and down; horizontal means before and after. If the three were distinct substances realized successively, that too would be illogical. Through giving rise to great wisdom, realizing the principle of the dharmakāya, and being liberated from bonds, the three things being neither identical nor different is called entering great mahāparinirvāṇa. It is not like the two vehicles' holding that the three distinct substances have their three grades, attained separately before and after, or attained simultaneously, constituting an entrance into nirvāṇa. The other topics of separately pointing out the essence, explaining names, and so forth are as in the notes to the tenth fascicle of the Vijñaptimātratāsiddhi. Now it explains that that buddha manifested entering into [nirvāṇa] without remainder, which was not an entrance into great nirvāṇa, because upon first attaining buddhahood he had already attained it. Those who ought to be crossed over having already been crossed over, he entered nirvāṇa; for those who had not yet attained deliverance, he created the causes and conditions for attaining deliverance, hence they erected precious stūpas to make offerings to the relics (śarīra). In Sanskrit, it is śarīra, meaning bodily remains; 'shèlì' is a phonetic corruption. Stūpa means high and prominent; the word 'tǎ' is a phonetic corruption.