[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) › 1.8 # 大般涅槃經集解 1.8 大般涅槃經集解 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1763.1.8) 案僧亮曰：此是如來神道之極號、常樂八味之都名。涅槃是異俗之音，音有楚夏，前後互出，乃有三名，謂泥洹、涅槃、泥曰。言涅槃者、中正天竺之音也。名含眾義，此方無一名譯之，存其胡本焉。般涅言不，亦名為無。槃者名生、名滅、名因、名相也。生是八苦之本，佛既無之，不生也。壽與太虛等量，不滅也。不從作因得，故無因也。體無十相，無相也。無學地法皆是其體，略說三相以標神道：一般若、二法身、三解脫。談般若則三達之功顯，論法身則應化之理同，言解脫則眾德所以備也。語此三法，足明神道之極矣。大者，明其常故，亦以大我、大樂、大淨故，後有釋也。如來始自道場、終於雙樹，凡三說涅槃，二是方便、一真實也。初開三究竟，是一方便，但說解脫是涅槃，而身智是有為也。二方便中，說《法華》破三究竟，而身智故，是有為耳。今雙樹之說身智即涅槃，謂究竟無餘之說也。經者，胡音脩多羅，脩多羅名含五義也。 > Master Sengliang states: This is the ultimate designation for the Tathāgata's spiritual path, the overarching name for the eight flavors of permanence and bliss. Nirvāṇa is the sound of a foreign land; sounds vary between regions, appearing interchangeably earlier and later, hence there are three names: niḥvāṇa, nirvāṇa, and niyue. Speaking of nirvāṇa, it is the central and correct sound of India. Because the name encompasses numerous meanings and this country lacks a single term to translate it, its Indian original is retained. "Parinir-" means not, and is also called non-existence. "-vāṇa" is named arising, named ceasing, named cause, and named characteristic. Arising is the root of the eight sufferings; since the Buddha is free of it, he does not arise. His lifespan is equal in measure to the great void, so he does not cease. It is not attained through productive causes, hence it is uncaused. Its essence is free of the ten characteristics, hence it is formless. The dharmas of the aśaikṣa stage are all its essence; briefly explaining three characteristics to mark the spiritual path: first, prajñā; second, dharmakāya; third, vimokṣa. Speaking of prajñā, the efficacy of the three knowledges is revealed; discussing dharmakāya, the principle of responsive transformation is identical; speaking of vimokṣa, the myriad virtues are thereby complete. Speaking of these three dharmas sufficiently illuminates the ultimate of the spiritual path. "Great" clarifies its permanence, and also because of Great Self, Great Bliss, and Great Purity, as explained below. From the seat of enlightenment to the Twin Śāla Trees, the Tathāgata spoke of nirvāṇa three times in all: two were upāya, and one was true. Initially setting forth the three ultimates was one upāya, only stating that vimokṣa is nirvāṇa, while body and wisdom are saṃskṛta. In the second upāya, he spoke the Saddharmapuṇḍarīka Sūtra to refute the three ultimates, yet body and wisdom were still saṃskṛta. Now the discourse at the Twin Śāla Trees explains that body and wisdom are themselves nirvāṇa; this is called the ultimate discourse without remainder. "Sūtra" is in the Indian tongue sūtra; the name sūtra encompasses five meanings. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1763.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1763.1.9) - [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.1.8) — English, machine translation ## Linked texts (1) - [涅槃經遊意](https://indike.org/pramana/in.bauddha.taisho.1768.1.90) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.1.8](https://indike.org/pramana/in.bauddha.taisho.1763.1.8) · Pramāṇa