大般涅槃經集解 13.40

13.40

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.