大般涅槃經集解 13.40

13.40

案僧亮曰：將欲明色之與智為解脫故，致發斯問。涅槃名解脫者，昔說涅槃，是三事中解脫，今正其名也。敬遺記僧宗曰：圓德妙體居萬累之表，故稱解脫也。涅槃是彼國語，就彼釋義應有別辭，此間解脫即是翻彼釋義之名也。昔曰孤滅解脫。所以稱涅槃者，以身智為累，故以滅累為解脫也。智秀曰：此下三翻，第一出體、第二佛以譬顯其旨也、第三顯譬與所譬同異也。以昔辨解脫，身智俱無，而濫該佛果。是以此第一翻，辨正解脫之名也。

Sengliang notes: Because he is about to clarify form and cognition as vimokṣa, he brings forth this question. That nirvāṇa is named vimokṣa: in the past, nirvāṇa was spoken of as the vimokṣa among the three factors; now he rectifies its name. Sengzong's Jingyi ji says: The wondrous essence of perfect virtue resides beyond the myriad entanglements, and is therefore called vimokṣa. Nirvāṇa is a word of that country; interpreting its meaning there would have different expressions, while here 'vimokṣa' is the name translating and explaining its meaning. In the past it was called solitary-extinction vimokṣa. The reason it was called nirvāṇa was that body and cognition were regarded as entanglements, so extinguishing entanglements was taken to be vimokṣa. Zhixiu says: Below there are three turns: first, setting forth the essence; second, the Buddha revealing its intent through metaphors; third, revealing the similarities and differences between the metaphor and what is illustrated. Because the past discernment of vimokṣa held that both body and cognition are non-existent, it improperly covered the fruit of buddhahood. Therefore, this first turn rectifies the name of vimokṣa.