大方廣佛華嚴經隨疏演義鈔 80.61

80.61

疏「一釋名」者，若具，梵云摩訶般涅槃那，具翻為大圓寂入，謂那即入義應迴在上。言「正名為滅」者，取其義類。「乃有多方」者，即生公釋，遠公同此。言多方者，或云不生、或云無作、或云無起，亦云無為、亦云無相，或云不滅、或云寂靜、或曰安隱、或名解脫，皆是義翻。《法華．序品》長行之中，便於中夜入無餘涅槃，次即云「佛滅度」，後偈中又云「佛此夜滅度」，明知古德正翻為滅，亦云滅度，超度四流故。

In the commentary, as for "First, explaining the name": if fully stated, the Sanskrit is *mahāparinirvāṇa*, which translated in full means "great entering into complete quiescence," meaning that *ṇa* signifies entering, which should be repositioned at the beginning. The phrase "Its primary name is extinction (*mie*)" takes its semantic category. "There are many ways [of expressing it]" is Master Sheng's explanation, and Master Yuan agrees with this. As for "many ways": some say non-arising (*asamuṭpāda*), some say unmade (*akṛta*), some say non-originating, others say unconditioned (*asaṃskṛta*), others say signless (*animitta*), some say non-extinction, some say tranquil quiescence, some say peace and security, and some name it liberation (*vimokṣa*); these are all translations by meaning. In the prose section of the "Introductory Chapter" of the Lotus Sūtra, [it says:] "thereupon at midnight he entered nirvāṇa without residue," and right next it says: "the Buddha passed into extinction (*miedu*)"; later in the verse it also says: "The Buddha this night passed into extinction." Thus one clearly knows that the ancient masters primarily translated it as extinction (*mie*), or also called it passing into extinction (*miedu*), because it crosses beyond the four floods.