大般涅槃經集解 1.21

1.21

案僧亮敘曰：如來神道之極號、常樂八味之都名，而此異俗之音有楚夏之別，所謂涅槃、泥洹、泥曰也。涅槃乃中正天竺音也，名含眾義，此方無以為譯。法瑤、曇濟、寶亮、曇愛、智秀、法智、法安、曇准悉同。而法瑤所敘，如有不同，云：故曰一名之中有無量名也。案尋此而言，是則涅槃之名，非直止含眾義，亦含眾名也。又寶亮云：雖復同無翻譯，不云名含眾義，乃云訓況指釋義也。敘曰：聖既出彼，此方無以正翻，但文中訓況指義釋而已也。法安亦曰：訓出眾義也。道生曰：正名云滅，取其義訓，自復多方。今此經明常，使伏其迷。其迷永伏，然後得悟。悟則眾迷斯滅，以之歸名，其唯常說乎。又菩薩住斯經者，則已伏滅諸累，雖未造極，便能示般涅槃。眾示無妙涅槃，復以無不示為大也，更用茲稱經，蓋是重美盡善矣。慧朗述法瑤曰：此言寂滅，謂即心識不可得之名也。又述曇纖曰：此言無累；僧宗曰：此言解脫。尋無累之與解脫，名殊而義一，故是離縛之謂耳。然而解之與脫俱是德名。無累之稱，兼所去也。案僧肇論曰：此言滅度，亦曰無為，蓋是滅生死度彼岸，寂怕之謂也。會稽慧基同彼，云：此言無為。智藏法雲同彼，云：此言滅度。明駿案：雖無正翻譯，而非眾德之都名，乃是無累之總稱也。何者？下文曰「般涅言不，亦言無。槃那言生，亦言滅。」於是具列無累之名以為訓釋也。

Sengliang's preface states: It is the ultimate title of the Tathāgata's divine path, the overarching name for the eight flavours of permanence and bliss; yet the sounds of different lands have the distinctions of Chu and Xia, namely nirvāṇa, niwhan, and niye. Nirvāṇa is the central and correct Indian sound; the name contains many meanings, and this land has no means to translate it. Fayao, Tanji, Baoliang, Tan'ai, Zhixiu, Fazhi, Fa'an, and Tanzhun all agree. Yet what Fayao set forth appears slightly different, stating: 'Therefore it is said that within one name there are immeasurable names.' Examining this statement, the name nirvāṇa does not merely contain many meanings, but also contains many names. Furthermore, Baoliang states: Although likewise agreeing that it lacks a translation, he does not say the name contains many meanings, but rather says that the glosses, metaphors, and pointers explain the meaning. His preface states: 'Since the Sage appeared there, this land has no way to translate it directly; the text merely uses glosses, metaphors, and pointers to explain the meaning.' Fa'an also states: 'The gloss brings forth many meanings.' Daosheng says: 'Its correct designation is called cessation; taking its semantic glosses, they are of many kinds. Now, this sūtra illuminates permanence to cause confusion to be subdued. When confusion is forever subdued, one only then attains awakening. Upon awakening, manifold delusions are extinguished; taking this to establish the name, can it be spoken of solely as permanence? Moreover, when a bodhisattva abides in this sūtra, he has already subdued and extinguished all entanglements; although he has not yet reached the utmost, he can already manifest parinirvāṇa. Manifesting to all is the wondrous nirvāṇa, and leaving nothing unmanifest is what makes it great; further using this to name the sūtra is truly an accumulative praise of consummate perfection.' Huilang, recounting Fayao, states: 'This is called tranquil cessation, meaning the name for the unobtainability of the conscious mind.' He also recounts Tanxian: 'This is called freedom from entanglements'; and Sengzong: 'This is called vimokṣa.' Examining 'freedom from entanglements' and 'vimokṣa', the names are different but the meaning is one, both referring to release from fetters. However, both 'resolution' (jie) and 'release' (tuo) are names for virtue, while the title 'freedom from entanglements' includes what is cast away. Sengzhao's treatise states: 'This is called extinction-deliverance, also termed unconditionedness, which refers to extinguishing saṃsāra and crossing to the other shore in tranquil peace.' Huiji of Guiji agreed with him, stating: 'This is called unconditionedness.' Zhizang and Fayun agreed with him, stating: 'This is called extinction-deliverance.' Mingjun notes: Although it lacks a direct translation, it is not an overarching name for manifold virtues, but rather a general title for freedom from entanglements. Why so? The text below states: 'Parinir means no, and also means non-existence. Vāṇa means arising, and also means ceasing.' Thereupon it fully lists the names of freedom from entanglements to provide glosses and explanations.