[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) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 1.10 # 大般涅槃經義記 1.10 大般涅槃經義記 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1764.1.10) 問曰：若言涅槃名滅，下文說言「諸結火滅，名為滅度，離覺觀故，名曰涅槃」，是則涅槃與滅義異，云何而言涅槃名滅？釋言：外國滅有多名，所謂涅槃、毘尼及與彌留陀等，以名多故，隨其異義各施異名，故滅覺觀說為涅槃，諸結火滅更作異稱，此翻名滅。此方名少，涅槃、毘尼、彌留陀等同翻名滅，其猶外國菩提、末伽，此俱名道。何者是滅？滅有四義：一是事滅，滅生死因，盡生死果。二是德滅，捨修安寂，故名為滅。又佛真德離相、離性，亦名為滅。言離相者，如淨醍醐，體雖是有，而無青、黃、赤、白等相，亦如一切眾生心識，體雖是有，而無大、小、長、短等相。涅槃亦爾，體雖是有，而無一相、無何等相，如下文說「謂無色、聲、香、味、觸相，無生、住、滅、男、女等相，乃至無有自相可取。」言離性者，大涅槃中諸德同體，共相集成，無有一德別守自性，如就諸德宣說常義，離諸德外無別有一常性可得，諸義齊然，故下文言「又非別異，故成涅槃」。三是應滅，隨化世間，示滅有因，現亡身智。四是理滅，如經中說「一苦滅諦，一切眾生畢竟寂滅，即涅槃相」，如是等也。理滅有二：一是相空，妄想諸法，空無自實；二是真空，如來藏中恒沙佛法，離相、離性。言離相者，如馬鳴說：「謂非有相、非無相、非非有相、非非無相、非有無俱相、非自相、非他相、非非自相、非非他相、非自他俱相，如是一切妄心分別，悉不相應，唯證境界。」言離性者，是諸佛法同一體性，互相集成，不離、不脫、不斷、不異，以同體故，無有一法別守自性。滅義雖眾，要唯此四。此四滅中，理滅為本，由見相空成前事滅、由見真空成前德滅、依德起用便有應滅。若以分相，說前三滅以為涅槃；攝相論之，四滅俱是。 > Question: If nirvāṇa is called "cessation," yet a later passage says, "The extinguishing of the fires of all afflictions is called extinction-deliverance, and being free from thought and reflection is called nirvāṇa," this would mean nirvāṇa and cessation differ in meaning. Why, then, say that nirvāṇa is called cessation? Explanation: In foreign lands there are many names for cessation, namely nirvāṇa, vinaya, and mṛta, etc. Because the names are manifold, different designations are applied according to their different meanings. Thus, the cessation of thought and reflection is spoken of as nirvāṇa, while the extinguishing of the fires of all afflictions is given a different appellation, which is translated here as "cessation." In this land names are few; nirvāṇa, vinaya, mṛta, and the like are all similarly translated as "cessation," just as in foreign lands bodhi and mārga are both called "path" here. What is cessation? Cessation has four meanings: First is cessation in terms of facts: extinguishing the causes of birth-and-death and exhausting the fruits of birth-and-death. Second is cessation in terms of virtues: relinquishing practice and resting in quiescence, hence called cessation; furthermore, the Tathāgata's true virtues are free from marks and free from nature, which is also called cessation. Being free from marks is like pure ghee: although its substance exists, it lacks marks such as blue, yellow, red, and white; it is also like the mental consciousness of all sentient beings: although its substance exists, it lacks marks such as large, small, long, and short. Nirvāṇa is also like this: although its substance exists, it has no single mark, nor any mark whatsoever, as the text below says: "It means having no marks of form, sound, smell, taste, or touch, no marks of arising, abiding, ceasing, male, female, and so forth, down to having no self-mark that can be grasped." Being free from nature means that within Great Nirvāṇa the various virtues share one substance and are collectively formed together; not a single virtue separately maintains its own nature. For example, when expounding the meaning of permanence with respect to the various virtues, apart from those various virtues there is no separate nature of permanence that can be found; all other meanings are alike in this. Therefore the text below says, "Moreover, because they are not distinct, it constitutes nirvāṇa." Third is cessation in terms of manifestation: in accordance with transforming the world, displaying the cessation of that which has causes, and appearing to extinguish body and wisdom. Fourth is cessation in terms of principle: as the sūtra says, "The one truth of the cessation of suffering—the ultimate quiescence of all sentient beings—is the mark of nirvāṇa," and so forth. Cessation in terms of principle is twofold: first is the emptiness of marks, where all dharmas of false conceptualisation are empty and devoid of any reality of their own; second is true emptiness, where the buddha-dharmas as numerous as the sands of the Ganges within the tathāgatagarbha are free from marks and free from nature. Being free from marks is as Aśvaghoṣa says: "That is, it is neither the mark of existence, nor the mark of non-existence, nor the mark of neither-existence-nor-non-existence, nor the mark of both-existence-and-non-existence; it is neither the mark of self, nor the mark of other, nor the mark of neither-self-nor-other, nor the mark of both-self-and-other. All such discriminations of the deluded mind do not correspond with it; it is exclusively the realm of realization." Being free from nature means that these buddha-dharmas share a single essence and nature, mutually constitute one another, and are not separated, not detached, not severed, and not different; because they share the same substance, not a single dharma separately maintains its own nature. Although the meanings of cessation are numerous, the essentials are only these four. Among these four cessations, cessation in terms of principle is the root: by seeing the emptiness of marks, the former cessation of facts is accomplished; by seeing true emptiness, the former cessation of virtues is accomplished; and relying on virtue to give rise to function, there is cessation in terms of manifestation. If distinguished by marks, the former three cessations are spoken of as nirvāṇa; if discussed by subsuming marks, all four cessations are it. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1764.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1764.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1764.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.1.10](https://indike.org/pramana/in.bauddha.taisho.1764.1.10) · Pramāṇa