大般涅槃經義記 1.9

1.9

As for the word 'nirvāṇa,' someone has explained: 'It is neither Sanskrit nor Chinese, but simply the words of the Buddha.' If one speaks of the Buddha's words, all are such; how could it be nirvāṇa alone? Hence the text below states: 'The various divergent treatises, compositions, and incantations are all spoken by the Buddha.' Although they are spoken by the Buddha, they are not separate from regional dialects; if separated from regional dialects, the Buddha would have no speech—how can one say it is neither Sanskrit nor Chinese? Someone also says: 'It is the language of India; the name encompasses the ten thousand virtues, and in this land there is no single term that can translate it, so the Sanskrit original is retained and it is called nirvāṇa.' The essence of nirvāṇa is indeed fully endowed with the ten thousand virtues, but the single name 'nirvāṇa' does not exhaust the ten thousand virtues. If the name 'nirvāṇa' were to contain the ten thousand virtues, then when proclaiming the ten thousand virtues, one should not establish further names according to each virtue; since one establishes separate names when wishing to speak of the ten thousand virtues, we clearly know it is not all-encompassing. If it is said that in this land there is no word that can translate it, this principle is not so. As in the text below, where the Tathāgata broadly announces to sentient beings according to their kinds: 'Today the Tathāgata wishes to enter nirvāṇa.' Since he announces this differently according to different sounds, how could it be untranslatable? Now, properly translating it according to its sense, it is called 'extinction.' When translated laterally according to its meanings, its names are distinct and manifold: some say 'unborn,' some say 'unceasing,' some call it 'unburning,' some say 'unwoven,' some call it 'tranquil,' some name it 'unconditioned,' and some call it 'markless'; such are more than one. How is it known that it means extinction and is not all-encompassing? Now we may examine this briefly with four points: First, seeking it in terms of the past: in other sūtras in the past, the Tathāgata always proclaimed the place where the causes and fruits of birth and death are completely exhausted as nirvāṇa; the nirvāṇa of today does not differ in name from the past, so why should it suddenly be all-encompassing? Second, verifying it based on the end: now, between the śāla trees, the Tathāgata broadly proclaims with a great voice, 'Now I enter nirvāṇa.' When sentient beings heard this, they all grieved and were distressed, and went to the Buddha to entreat him to remain. If the name 'nirvāṇa' encompassed the ten thousand virtues, then proclaiming the ten thousand virtues and displaying them to people, sentient beings ought to have rejoiced; why would they weep in grief and go to the Buddha to entreat him to remain? Judging by this, we clearly know it is not all-encompassing. Third, determining it by regional dialect: when foreigners see a person die, they all say that so-and-so has entered nirvāṇa. When worldly people die, what virtue could be encompassed? Fourth, taking the text as proof: as in the text below, the Buddha praises Cunda for being able to know the Tathāgata, saying that he accords with sentient beings in the nirvāṇa of expedient means; how could worldly sentient beings ever have that nirvāṇa of ten thousand virtues with which he could display concordance? It is simply that the Tathāgata conforms with the worldly cessation of life, which is termed 'manifesting nirvāṇa.' Furthermore, in the Lotus Sūtra, when the Buddha Sun Moon Lamp finished preaching the Lotus Sūtra, he entered parinirvāṇa in the latter part of the night, and the verses below state: 'Tonight the Buddha enters extinction, / Like fire extinguished when firewood is spent.' From this we clearly know that nirvāṇa means extinction and is not all-encompassing.