[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) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 1.11 # 大般涅槃經集解 1.11 大般涅槃經集解 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1763.1.11) 案僧宗曰：此累盡之都名、萬善之極稱也。大者，一謂教大、二謂理大。何者？始於鹿園、訖至法華，辨因果未滿、明境行不周，所以為小；此教圓備，所以稱大也。昔三乘涅槃，非實究竟，是道理中小；今明法身般若在乎眾累之外，是道理中大，所以言大也。涅槃者，天竺正音，此言解脫，謂脫於萬累者也。累患既息，體備眾德，今略舉有三，可以貫眾：一法身、二般若、三解脫也。妙有清淨，體無非法，故言法也。妙體介然，異於太虛，故曰身也。澄神虛照，鑒無不周，故曰般若。道高萬惑之表，體無垢累，故稱解脫也。此三德者，體一而義異。一體之上義目有三，而今所以唯錄取解脫以標經者，有三義：一明理在萬惑之外。二者斥昔解脫。何者？以昔日小乘患身智起動，求滅此患，情憑解脫。以身智俱盡是孤解脫，故知小也。今日所明，體備眾德，帶法身般若，以常存故，以稱大也。經者，謂三世諸佛，從凡至聖莫不經由於此也。 > Master Sengzong states: This is the overarching name for the exhaustion of encumbrances, the ultimate designation for the myriad virtues. "Great" refers, first, to the greatness of the teaching, and second, to the greatness of the principle. Why? Starting from Mṛgadāva up to the Saddharmapuṇḍarīka Sūtra, cause and effect were not fully distinguished, and object and practice were not completely clarified, which is why they were small; this teaching is fully complete, which is why it is called "Great." Formerly, the nirvāṇa of the three vehicles was not truly ultimate, being small within the principle; now, clarifying that dharmakāya and prajñā reside outside of all encumbrances is great within the principle, hence it is called "Great." Nirvāṇa is the correct sound of India; here it is called vimokṣa, meaning to be liberated from myriad encumbrances. The affliction of encumbrance having ceased, its essence is replete with myriad virtues; now three are briefly cited to subsume the multitude: first, dharmakāya; second, prajñā; third, vimokṣa. Its wondrous existence is pure, and its essence contains nothing that is not Dharma, hence it is called dharma. Its wondrous essence is distinct, differing from the great void, hence it is called body (kāya). The settled spirit illuminates emptily, examining with none unpervaded, hence it is called prajñā. Its path towers beyond myriad delusions, and its essence is free from defilement and encumbrance, hence it is called vimokṣa. These three virtues are one in essence but different in meaning. Upon a single essence there are three semantic designations; yet why only vimokṣa was selected to title the sūtra has three meanings: first, to clarify that the principle lies beyond myriad delusions. Second, to censure the former vimokṣa. Why? Because formerly the Small Vehicle was afflicted by the activity of body and wisdom, and sought to eliminate this affliction, relying in feeling upon vimokṣa. Since body and wisdom were both extinguished, it was an isolated vimokṣa, hence known to be small. What is clarified today is that the essence is replete with myriad virtues, carrying dharmakāya and prajñā so as to endure permanently; therefore it is called "Great." "Sūtra" means that of all Buddhas of the three periods, none from ordinary beings to sages did not pass through (jing) this. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1763.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.1763.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1763.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.1.11](https://indike.org/pramana/in.bauddha.taisho.1763.1.11) · Pramāṇa