[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) › 1.27 # 大般涅槃經集解 1.27 大般涅槃經集解 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1763.1.27) 案眾議曰：舊所詳習，有五種解釋。第一、妙極法身，寂怕無為，與真如等際。一相無相，豈言德所能及。雖復寄言以往辨，雖辨而絕言，猶因指以得月，月非指也。第二、夫言方而理圓，難以辨述。神道冥漠，可會而不可言也。譬輪扁之斲輪，不能傳妙於所授。世諦麁淺尚難可言，況真諦深妙而可名乎？第三、所謂絕言者，法身之地，絕凡累之名耳。體是妙有尊勝，云何以尊勝之名而不得耶？第四、夫名字是相累之法，若召相累之地，則與所召相稱。若無相之地，雖因召而得，終絕於召也。第五、一切諸法，本絕名字。以此而談，豈直法身？亦可目生死為涅槃、目涅槃為生死。今名字已定，謂涅槃絕於生死之名，為可貴耳。 > The collective deliberation states: In what has traditionally been closely studied, there are five kinds of explanations. First: The wondrous, ultimate dharmakāya is serene and unconditioned, equal in bounds to Suchness. The single mark is markless; how could words and virtues reach it? Although one may borrow words to discern it, even as it is discerned it transcends words, just as one perceives the moon by means of a finger, yet the moon is not the finger. Second: Words are square while the principle is round; it is difficult to discern and describe. The spiritual path is dark and indistinct; it can be converged with but cannot be spoken. It is like Wheelwright Bian chisseling a wheel, unable to transmit the knack to his son. Conventional truth, being coarse and shallow, is already difficult to express in words; how much less could the deep and wondrous true truth be named? Third: What is called transcending words is merely that the stage of dharmakāya transcends the names of ordinary defilements. Its substance is wondrous being, exalted and supreme; why could it not be attained through the name of 'exalted and supreme'? Fourth: Names are dharmas of mutually entangled marks. If one invokes a stage of mutually entangled marks, it corresponds to that which is invoked. If it is a stage without marks, though it is attained through invocation, in the end it transcends invocation. Fifth: All dharmas fundamentally transcend names. Speaking from this perspective, how could it apply solely to the dharmakāya? One could also designate saṃsāra as nirvāṇa, and designate nirvāṇa as saṃsāra. Now names are already fixed, and we merely consider nirvāṇa's transcendence of the names of saṃsāra to be precious. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1763.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1763.1.28) - [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.1.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.1.27](https://indike.org/pramana/in.bauddha.taisho.1763.1.27) · Pramāṇa