[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 50.23 # 大方廣佛華嚴經疏 50.23 大方廣佛華嚴經疏 50.23 - **Language:** Classical Chinese ### [50.23](https://indike.org/pramana/in.bauddha.taisho.1735.50.23) 第九出現涅槃。轉化既周，安住祕藏，為物示滅，故次明之。然大涅槃蓋眾聖歸宗冥會之所，寂寥無為而廣大悉備，形名絕眹、識智難思。今以無名強名，亦為五別：一釋名。涅槃正名為滅，取其義類乃有多方。總以義翻稱為圓寂，以義充法界、德備塵沙曰圓，體窮真性、妙絕相累為寂。而言大者，橫無不包、竪無初際。此約三德涅槃。若約義開，略明三義：一者體大，自性清淨故；二者相大，方便修淨，累亡德備故；三者用大，化用無盡故。般者入義，性入真入示現入故。若圓融無礙，即大涅槃。二出體性。涅槃既妙絕常數、恬怕希夷，雖逈出百非而靡所不在。今以義求，不出三法，即摩訶般若、解脫、法身以為其體。所以三者，翻三雜染故、成智恩斷故、成法門法性應化身故、能證大智冥所證理累永寂故。然此三種，不離一如，德用分異，即寂之照為般若、即照之寂為解脫、寂照之體為法身。如一明淨圓珠，明即般若、淨即解脫、圓體法身，約用不同，體不相離。故此三法不縱不橫、不並不別，如天之目、如世之伊，名祕密藏，為大涅槃。三顯種類。雖理無不統，義類塵沙，今自陜之寬，略分一兩。或唯說一，即大涅槃。或說有二，自有三門：一餘無餘、二性淨方便淨、三真與應。或分為三，此有二種：一約三乘、二即自性真應。或分為四，一自性清淨涅槃、二有餘依、三無餘依、四無住處。有餘無餘義通大小，今唯說大。於三種內不明二乘，餘皆具論融而無礙，為大涅槃。如文具之，非獨應滅。四彰業用。囊括終古、導達群方，靡不度生、靡不成就。故《涅槃》云「能建大事則出現法門」，皆斯用也。然諸門廣義，備於別章，略在文具。第五釋文中二：先徵起、後正顯。正顯中十：一體性真常、二德用圓備、三出沒常湛、四虧盈不遷、五示滅妙存、六隨緣起盡、七存亡互現、八大用無涯、九體離二邊、十結歸無住。然斯十段，隨義雖殊，皆含體用互相交徹，顯大涅槃。今初，分三：初舉法勸知、二「如真如」下指理同事。三「何以」下釋顯同相。今初。根本自性者，即下所列真如等十，為真應涅槃之根本故。體即自性清淨涅槃，以出二礙名方便淨，為真涅槃。大悲應物亦自此流，故名為本。以是本故，但了真如即了涅槃。二指理同事中皆云如者，如即同義，能同涅槃通真及應。所同如等，即自性涅槃故。上句皆有涅槃之稱。應真無本、應非不生，何出現之為妙？故以本該末、以體顯用，令皆圓寂為大涅槃。所以列十名者，欲明究竟妙道窮理盡性無不同故，德無盡故。十名已如前釋。於中後二加際言者，窮真於無真，為真如際等故。三釋顯同相者，向言亦如是者，云何如耶？故云如真如等不生滅故。何以不生？以但了因所顯，非生因所生故。既無有生，亦非出障。始既無生，則永常不滅。是知玄道存於妙悟，妙悟在於即真，即真則生滅齊觀，齊觀則彼此莫二，所以真如與我同根，法性與我一體。真既不滅，應滅寧真？是知涅槃名滅者，乃在於無滅者矣。 > Ninth is the manifestation of nirvāṇa. The rotation of conversion being complete, he rests peacefully in the secret treasury, manifesting cessation for the sake of beings; hence it is explained next. Now, Great Nirvāṇa is indeed the locus where all the noble ones return to the source and merge in obscurity; quiescent and unconditioned, yet vast and fully complete; shapes and names are cut off from portents; consciousness and intellect find it difficult to fathom. Now, forcing a name upon the nameless, there are also five distinctions: First, explaining the name. Nirvāṇa's proper name is "cessation" (nirodha); drawing upon its semantic categories, there are many aspects. Generally translating it by meaning, it is called "complete quiescence" (yuánjì): because its significance fills the dharmadhātu and its virtues are as abundant as dust and sand, it is called "complete"; because its essence exhausts true nature and wonderfully cuts off the entanglements of marks, it is called "quiescent." And when one speaks of "great," horizontally there is nothing it does not encompass, and vertically it has no initial limit. This is in terms of the nirvāṇa of the three virtues. If opened in terms of meaning, three meanings are briefly explained: first is greatness of essence, because its self-nature is pure; second is greatness of marks, because through purification by skillful means, entanglements are eliminated and virtues are complete; third is greatness of function, because the transformative function is inexhaustible. "Pari-" has the meaning of "entering," because it enters by nature, enters truly, and manifests entry. When completely interpenetrating and unobstructed, it is Great Nirvāṇa. Second, presenting the essential nature. Since nirvāṇa is wondrously beyond conventional numbers, serene, tranquil, and subtle, though soaring far above the hundred negations, there is nowhere it is not present. Now, seeking it by its meaning, it does not go beyond three dharmas: namely, mahāprajñā, liberation, and the dharmakāya constitute its essence. Why these three? Because they overturn the three defilements; because they accomplish wisdom, grace, and abandonment; because they accomplish the dharma-gate, dharmatā, and response-transformation bodies; and because the great wisdom capable of realizing merges with the realized principle, with entanglements eternally quiescent. However, these three kinds are not separate from the single suchness; their virtues and functions are distinguished: illumination identical to quiescence is prajñā, quiescence identical to illumination is liberation, and the essence of quiescence and illumination is the dharmakāya. Like a bright, pure, round pearl: brightness is prajñā, purity is liberation, and the round essence is the dharmakāya; differentiated in terms of function, their essence is not separate. Therefore, these three dharmas are neither vertical nor horizontal, neither parallel nor distinct, like the eyes of \[the god\] Śakra, or like the worldly letter 'I' \[in Siddhaṃ script\]; this is called the secret treasury, being Great Nirvāṇa. Third, revealing the varieties. Although the principle leaves nothing ununified and the semantic categories are as numerous as dust and sand, now, moving from narrow to broad, they are briefly divided into one or two. Or only one is taught: namely, Great Nirvāṇa. Or two are taught, which naturally has three approaches: first, with remainder and without remainder; second, naturally pure and pure through skillful means; third, true and responsive. Or it is divided into three, which has two kinds: first, in terms of the three vehicles; second, namely, self-nature, true, and responsive. Or it is divided into four: first, naturally pure nirvāṇa; second, with residue of support; third, without residue of support; fourth, non-abiding \[nirvāṇa\]. With remainder and without remainder apply generally to the Great and Small \[Vehicles\]; here, only the Great is taught. Among the three kinds, the two vehicles are not explained; the rest are all fully discussed as interpenetrating and unobstructed, constituting Great Nirvāṇa. As the text sets forth fully, it is not merely the responsive extinction. Fourth, displaying activity and function. Encompassing all antiquity, guiding and reaching all directions, there are no beings not crossed over, none not brought to fulfillment. Therefore the Nirvāṇa \[Sūtra\] says, "Being able to establish great affairs is the manifestation of the Dharma gate," which are all this function. However, the broad meanings of the various approaches are fully provided in separate treatises, and are briefly contained here in the text. Fifth, explaining the text has two parts: first, posing the inquiry; second, directly revealing \[it\]. Within directly revealing, there are ten: 1. the essential nature is true and permanent; 2. virtues and functions are perfectly complete; 3. appearance and disappearance are eternally serene; 4. waxing and waning do not alter it; 5. manifesting cessation while wondrously abiding; 6. arising and ending in accord with conditions; 7. presence and absence mutually appearing; 8. great function is boundless; 9. essence is free from the two extremes; 10. concluding by returning to non-abiding. Yet these ten passages, though different according to meaning, all contain essence and function mutually penetrating, revealing Great Nirvāṇa. Now the first has three parts: first, adducing the dharma to encourage understanding; second, pointing from principle to phenomena from "like tathatā" onward; third, explaining and revealing identical marks from "why is that?" onward. Now the first. The "fundamental self-nature" refers to the ten items listed below, such as tathatā, because they are the root of true and responsive nirvāṇa. The essence is naturally pure nirvāṇa; emerging from the two hindrances is called pure through skillful means, which is true nirvāṇa. Great compassion responding to beings also flows from this; hence it is called the root. Because it is the root, merely understanding tathatā is understanding nirvāṇa. In the second part, pointing from principle to phenomena, all of them say "like"; "like" means identical; the nirvāṇa capable of being identical pervades both the true and the responsive. What is identical, such as suchness, is naturally pure nirvāṇa; hence the preceding phrases all have the designation of nirvāṇa. If response and truth had no root, and the response were not unarisen, what would be wondrous about the manifestation? Therefore, using the root to encompass the branch, and using the essence to reveal the function, makes all completely quiescent as Great Nirvāṇa. The reason for listing ten names is to show that the ultimate wondrous Path completely exhausts principle and nature with none not identical, and virtues are inexhaustible. The ten names have already been explained above. In them, the reason "boundary" (koṭi) is added to the last two is that exhausting truth in the absence of truth constitutes the limit of tathatā, and so on. In the third part, explaining and revealing identical marks: as for the previous statement "is also thus," how is it thus? Hence it says that like tathatā and so forth, it is neither born nor destroyed. Why is it unarisen? Because it is only revealed by an elucidating cause (jñāpaka-hetu), not produced by a productive cause (kāraka-hetu). Since it has no birth, it is also not emerging from obstacles. Since at the beginning there is no birth, it is eternally permanent and unceasing. From this we know that the profound Path resides in wondrous awakening, and wondrous awakening resides in being identical to the true; being identical to the true, arising and cessation are viewed equally; viewing them equally, this and that are not two. Therefore tathatā shares the same root with me, and dharmatā is one essence with me. Since the true is not destroyed, how could the cessation of the responsive be real? From this we know that when nirvāṇa is called "cessation," it lies in the absence of cessation. > — English (machine translation) (machine translation) - [Previous: 50.22](https://indike.org/pramana/in.bauddha.taisho.1735.50.22) - [Next: 50.24](https://indike.org/pramana/in.bauddha.taisho.1735.50.24) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.1735.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.50.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.50.23](https://indike.org/pramana/in.bauddha.taisho.1735.50.23) · Pramāṇa