[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) › 1.9 # 大般涅槃經集解 1.9 大般涅槃經集解 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1763.1.9) 案法瑤：夫涅槃者，蓋窮原之宗會、數盡之大歸。其為體也，妙絕於有無之域、玄越於名數之分，言之不能盡、稱之不能訖。然非稱無以擬極，故寄稱以擬之；非言無以顯實，故因言以顯之。其為目也，總莫之大，故稱苞眾理、名冠眾義，故曰一名之中有無量名也。是則宗音無以譯其稱、晉言無以代其號，故欲以此音而當者失其旨、此名而對者乖其致，是為有稱之極言猶不能究，況無稱之極乎？是以涅槃至號，其義贍博，折而辨之則彌論無窮，豈唯般若等三以極其致？但略而舉其要者，是以徑此三名入於涅槃。伊字之譬，不亦宜乎。然則此三，名殊而實同，非體異者也。如其體別，則涅槃同於因成假名法也。虛而非實，豈得稱曰常樂者哉！ > Master Fayao: Nirvāṇa is the overarching convergence that exhausts the source, the great return where reckonings end. As for its essence, it wondrously transcends the realm of existence and non-existence, and mysteriously exceeds the bounds of names and calculations; words cannot exhaust it, designations cannot conclude it. Yet without designations there would be no way to approximate the ultimate, so designations are borrowed to approximate it; without words there would be no way to reveal reality, so words are relied upon to reveal it. As for its designation, none is greater in general; hence the designation encompasses the myriad principles, and the name crowns the myriad meanings; thus it is said that within one name there are immeasurable names. Thus the sounds of this land cannot translate its designation, and the language of Jin cannot replace its title; therefore, wishing to match it with this sound loses its purport, and pairing it with this name deviates from its meaning. This is why even the most exhaustive words of designation cannot fathom it, how much less the ultimate that is beyond designation! Therefore, the supreme title of nirvāṇa is broad and rich in its meaning; when unpacked and distinguished, it spans without limit. How could it be that only the three such as prajñā exhaust its import? Merely summarizing its essentials, one directly enters nirvāṇa through these three names. Is not the analogy of the letter "i" truly fitting? However, these three are different in name but identical in reality, not different in essence. If their essences were distinct, then nirvāṇa would be identical to a conditionally established nominal dharma. Being unreal and not true, how could it be called permanence and bliss! > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1763.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1763.1.10) - [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.1.9) — English, machine translation ## Linked texts (1) - [涅槃經遊意](https://indike.org/pramana/in.bauddha.taisho.1768.1.91) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.1.9](https://indike.org/pramana/in.bauddha.taisho.1763.1.9) · Pramāṇa