大般涅槃經集解 1.14

1.14

Fazhi states: Words and images arise from within numbers; forms and names originate amidst entanglements. As the divine path of the Perfect Person is devoid of images and words, how could it have forms and names? Because the consummate Path cannot be called comprehensively, one relies on an overarching name that embraces all virtues and arbitrarily terms it nirvāṇa. This is an Indian word; if fully retained as the barbarian name, it should be called parinirvāṇa. In the foreign country, this name contains many meanings, and this land lacks a term with which to translate it directly; therefore, the barbarian name is preserved to designate it. Since a name is provisionally applied, does its name dwell in words? Using words to speak of the principle is likewise a provisional use of words. If words may be provisionally used, let us attempt to speak of it: Fundamentally, nirvāṇa as the principle transcends the realm of numbers and surpasses the bounds of imperceptible omens. Speaking of its profound clarity, this lies in its primordial existence. When we speak of 'primordial existence', it profoundly points to existence in future, distinct lifetimes; it does not mean existing in the same present lifetime. If it is taken as existing in the future, then all beings endowed with consciousness already fundamentally possessed it before creating causes; thus it is called 'primordially existent'. If they already fundamentally possessed it before creating causes, then it does not depend on karmic conditions for its inception; hence it is not newly created. Since it is not newly created, this future is spoken of: it is not like the three periods of time where one must wait to perform karma before it can exist. Although they fundamentally possess it, because it has not yet arisen in the future to function, it therefore requires elucidating causes. Then, wishing to reveal that its fruitional essence is consummate and complete, a name is established for it; thus, none of the meanings of the myriad virtues are not the meaning of nirvāṇa. Therefore, when first opening the letter 'I', one then relies on the three virtues to elucidate nirvāṇa, demonstrating the difference from past teachings. Why so? The past teachings took the body and wisdom as conditioned, not having escaped fruitional bondage; one had to extinguish body and wisdom before there was unconditionedness, speaking of this dharma of cessation as unconditioned vimokṣa. If this dharma of cessation could be spoken of in terms of the meanings of vimokṣa, extinction-deliverance, unconditionedness, bliss, and purity, then in contrast to saṃsāra it was spoken of as nirvāṇa without remainder. Thus, in past teachings, nirvāṇa also had many meanings, but body and wisdom could not be spoken of; hence, all three things were absent. Now, since this is the supreme teaching of non-remainder, differing from the past, it must preserve the three virtues, taking body and wisdom themselves to be vimokṣa. Preserving the three virtues reveals that the three virtues in a single essence constitute the dharma of nirvāṇa, and that the dharma having all virtues constitutes the meaning of nirvāṇa. As for the essence of the three virtues being the dharma of nirvāṇa, the sūtra states, '"Dharma" is named from self-essence'; hence essence is taken as dharma. As for the three virtues being the meaning of nirvāṇa, because the three virtues reside in the dharma, the dharma has three meanings; therefore, the meanings of the three virtues are all meanings of nirvāṇa. When saying the dharmakāya is the meaning of nirvāṇa: 'dharma' takes being a model as its function, and 'kāya' is another name for essence. Truly because its essence can be modeled, it is named dharmakāya. Now, since the permanent nirvāṇa possesses an essence that can be modeled, the meaning of dharmakāya is taken as the meaning of nirvāṇa. As for the meaning of prajñā being the meaning of nirvāṇa: prajñā takes reflective understanding as its efficacy. Since permanent nirvāṇa is said to possess an essence, it has no knowledge yet leaves nothing unknown, which is prajñā itself; therefore, the meaning of prajñā is taken as the meaning of nirvāṇa. As for the meaning of vimokṣa being the meaning of nirvāṇa: vimokṣa takes liberation from bondage as its meaning. Although the essence of permanent nirvāṇa persists, both causal bondage and fruitional bondage are liberated; therefore, the meaning of vimokṣa is taken as the meaning of nirvāṇa. Since the past explanation of nirvāṇa stated that both body and wisdom were entirely extinguished, both of these are clarified; as for the other meanings, they are common to both teachings, their matters being identical to vimokṣa, so they are omitted without distinction. Only the meaning of self has its efficacy in the Awakened One; nirvāṇa is the Dharma-jewel, and since person and dharma are distinct, there is no need for explanation. If all meanings of the myriad virtues are the meaning of nirvāṇa, then the dharma is a consummate dharma and the name is also a consummate name. When both name and dharma are consummate, they only then exhaust the ultimate reaches of the divine path of the Perfect Person; hence it is named nirvāṇa. Further, magnifying it with 'mahā' reveals that both its name and its principle are consummate. In the past, the complete extinction of the two matters was not yet what made it great; now, clarifying nirvāṇa, its essence is consummate: since the principle corresponds to the name and the name does not forfeit the principle, both name and principle being consummate is precisely what makes it great. As for 'sūtra': only what is uttered from the golden mouth expressing the principle may be called a sūtra; compositions of disciples not certified by the Buddha cannot be so called. Why so? The character 'jing' (sūtra) glosses roughly with two meanings: first, it glosses as 'constant'; second, it glosses as 'pathway'. As for 'constant': the Perfect Person's wisdom reaches the utmost and only then speaks; his words necessarily accord with the principle. None of the sages can alter his words; hence it is called 'constant'. In departing the ordinary and entering the noble, there is none who does not proceed through it. Since what the Buddha taught exhausts both of these, it can be called a sūtra. In what disciples speak, the principle is not fully illuminated and the words are not fully true; since they do not reach the utmost in the two meanings of constancy and pathway, their words cannot be called sūtras. Thus, although Vimalakīrti and Śrīmālā taught, they necessarily required the Buddha's certification before their teachings could be called sūtras.