大般涅槃經集解 10.179

10.179

案僧亮曰：此經以常住為體，上說壽命金剛之身及其二因，今說經名字及流通究竟略說也。法瑤曰：從此入〈四相品〉訖，善解因緣竟答此問也。上明長壽金剛，是經之極致。為彼行者脩習此經，得其深旨，備乎四德，自正正他，是則能到經彼岸也。僧宗曰：此答第四問也。經之宗要，其唯因果圓極之法。三德為體，但解脫名義不異昔日，異在二德耳。上來已明法身般若兼明其因，因果既彰，則經體已足，故結其名題明流通也。言名字者，為經題立名耳，下文言名大般涅槃也。智秀曰：夫道流千載，非名不傳。須結名字，遠聞為益也。應言云何為經作名字，使受持者得到彼岸耶？大分為三段：第一歎經功德、第二舉問求答、第三迦葉領解也。明駿案：明般若，即慧命無窮。辨法身，則金剛不壞。以顯兩德也。今此一問，正辨解脫也。而言云何於此經究竟到彼岸者，以能究竟解因之縛、脫果之累，故得到彼至極之岸也。於此經者，即是請經名也。涅槃，彼音，此無以譯，以解脫、無累、滅度等名訓釋而已，非含眾德也。今昔之異，但以法身般若為別耳，至於解脫之義終在涅槃。昔為滅煩惱捨身智，置此名也。今日以此名為經之號，故言云何於此經究竟至彼岸也。下答云「降伏一切諸結煩惱及諸魔性，然後要於大般涅槃放捨身命。」故知以涅槃為經名，義在解脫，因辨解脫以請經名也。此中有四問，問解脫、問經名、問經力、問流通也。

Sengliang notes: This sūtra takes permanence as its essence. Above, the lifespan, the adamantine body, and their two causes were explained; now the name of the sūtra and a brief explanation of its propagation to the ultimate are expounded. Fayao notes: From here until entering and completing the 'Chapter on the Four Characteristics', skilfully understanding causes and conditions finishes answering this question. Above, explaining the long lifespan and the adamantine [body] was the ultimate reach of the sūtra. For that practitioner who cultivates this sūtra to attain its profound purport, to be replete with the four virtues, and to rectify oneself and rectify others—this then is being able to reach the other shore of the sūtra. Sengzong notes: This answers the fourth question. The central purport of the sūtra is simply the teaching of the perfect culmination of cause and fruit. It takes the three virtues as its essence; yet the name and meaning of vimokṣa do not differ from former times—the difference lies only in the other two virtues. Above, the dharmakāya and prajñā, along with their causes, have already been clarified; since cause and fruit have been made manifest, the essence of the sūtra is already complete, and thus its title and name are concluded to clarify its propagation. Speaking of 'name' merely means establishing the title for the sūtra; the text below calls it the Mahāparinirvāṇa. Zhixiu notes: The Way flows for a thousand years, yet without a name it cannot be transmitted. One must establish a name, so that being heard from afar it brings benefit. It should be said: 'How is a name established for the sūtra so that those who accept and uphold it reach the other shore?' It is divided broadly into three sections: first, praising the merit of the sūtra; second, raising questions to seek an answer; third, Kāśyapa apprehending and understanding. Mingjun notes: Clarifying prajñā means that life in wisdom is inexhaustible. Delineating the dharmakāya means that it is adamantine and indestructible. These reveal the two virtues. Now this single question properly delineates vimokṣa. And as for saying 'How in this sūtra does one ultimately reach the other shore?', it is because one is able to ultimately untie the bonds of causes and be freed from the burdens of fruits, and therefore reach that shore of the ultimate. 'In this sūtra' means asking for the name of the sūtra. 'Nirvāṇa' is the foreign sound; here there is nothing with which to translate it, and terms such as vimokṣa, burden-free, and cessation-deliverance are merely used as glosses and explanations, which do not encompass the manifold virtues. The difference between now and the past lies solely in the distinction regarding dharmakāya and prajñā; as for the meaning of vimokṣa, it ultimately rests in nirvāṇa. Formerly, this name was established for the sake of eliminating afflictions and discarding body and wisdom. Today, this name is made the title of the sūtra, which is why it is said, 'How in this sūtra does one ultimately reach the other shore?' The answer below states, 'Subduing all knots of affliction and all māra natures, only then must one cast off body and life in the Mahāparinirvāṇa.' Therefore, we know that taking nirvāṇa as the name of the sūtra holds its meaning in vimokṣa, and based on delineating vimokṣa he asks for the name of the sūtra. In this there are four questions: asking about vimokṣa, asking about the name of the sūtra, asking about the power of the sūtra, and asking about propagation.