[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) › [涅槃玄義發源機要](https://indike.org/pramana/in.bauddha.taisho.1766) › 1.6 # 涅槃玄義發源機要 1.6 涅槃玄義發源機要 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1766.1.6) 本文二：初、總序玄旨，二：初、標。題大般涅槃經序者，以此序是開題序王，故別標之。如《法華玄》別行經序，亦標云序王。或除削此題者，非也。二、「夫正」下，正序，二：初、總歎三德宗歸，二：初、嘆所詮宗極，三：初、雙嘆事理，二：初、正嘆事理融即，二：初、嘆即事之理；二、嘆即理之事。理即三千三諦之理，生佛一貫，因果無殊。事即十界迷悟之事，始終兩異，新故有別。然而即事而理，波即水也；即理而事，水即波也。故此事理是今經之所詮，斯教之極致，故於文首舉而嘆之。初文者，正道即妙理，綺互其文，正以簡邪道。約能通，謂涅槃佛性之理，無二邊邪而遍通一切，故名正道。妙則不縱不橫，理乃無所不統，無始終之喧動，故稱幽寂。無新故之滯礙，故稱虛玄。又幽寂即妙理寂絕，虛玄即正道虛通。而言正道幽寂者，蓋言正道即妙理故。妙理虛玄者，蓋言妙理即正道，故雖有二名而無兩體，然則約理乃無始終新故之異，約事則始終新故宛然。今談於理實不離事，即始終而無始終、即新故而無新故，其猶指波即水也。二、「無始」下，嘆即理之事。即無始終而有始終、即無新故而有新故，其猶指水即波也。波水融一，理事誰分？無明生死等者，無明對種智為始終、生死對涅槃為始終，翻無明為種智，即生死證涅槃故。本自有之者，無始本迷故。修因方克者，由緣了因得智斷果故。二、「此經」下，結為今經所詮。非始之始等者，問：向以無明生死為始，今何故以佛性三因為始耶？答：無明生死，體即三因。 > The root text has two parts: first, a general preface on the profound import, which has two parts: first, indicating \[the title\]. The title 'Preface to the Mahāparinirvāṇa-sūtra' is separately indicated because this preface is the sovereign preface opening the title. Similarly, the separately circulating sūtra preface to the \*Fahua xuan\[yi\]\* is also indicated as the 'sovereign preface'. Those who excise this title are mistaken. Second, from 'Now, the correct' down is the preface proper, which has two parts: first, a general praise of the ultimate return of the three virtues, which has two parts: first, praising the ultimate principle expounded, which has three parts: first, praising both phenomena and principle, which has two parts: first, praising the mutual integration of phenomena and principle proper, which has two parts: first, praising the principle that is identical to phenomena; second, praising the phenomena that are identical to principle. Principle is the principle of the three thousand \[realms\] and the three truths: sentient beings and Buddhas are of a single thread; cause and effect are without distinction. Phenomena are the phenomena of delusion and awakening across the ten realms: beginning and end are two different states; the new and the old have distinctions. Yet phenomena are identical to principle, as waves are water; and principle is identical to phenomena, as water is waves. Therefore, these phenomena and principle are what the present sūtra expounds and the ultimate point of this teaching; hence they are raised and praised at the beginning of the text. As for the first passage: the correct path is the wondrous principle; the text interweaves them, 'correct' being used to distinguish it from heterodox paths. In terms of that which can lead through, it means that the principle of the nirvāṇa-Buddha-nature is free from the heterodoxy of the two extremes and universally pervades all things; hence it is named the 'correct path'. 'Wondrous' means neither vertical nor horizontal; 'principle' is all-subsuming. Being free from the agitation and turmoil of beginning and end, it is called 'profoundly tranquil'. Being free from the obstruction of new and old, it is called 'empty and mysterious'. Furthermore, 'profoundly tranquil' means the tranquil transcendence of the wondrous principle; 'empty and mysterious' means the empty pervasiveness of the correct path. Saying that the correct path is profoundly tranquil means that the correct path is the wondrous principle. Saying that the wondrous principle is empty and mysterious means that the wondrous principle is the correct path; thus, although there are two names, there are not two substances. Thus, in terms of principle, there is no distinction of beginning and end, or new and old; in terms of phenomena, beginning and end, and new and old, are distinct. Now, discussing principle, it is truly not separate from phenomena: identical to beginning and end yet without beginning and end; identical to new and old yet without new and old; it is like pointing to waves as water. Second, from 'without beginning' down praises the phenomena that are identical to principle: identical to the absence of beginning and end yet possessing beginning and end; identical to the absence of new and old yet possessing new and old; it is like pointing to water as waves. Waves and water are integrated as one; who can separate phenomena and principle? 'Ignorance, saṃsāra', and so forth: ignorance paired with the knowledge of the paths constitutes beginning and end; saṃsāra paired with nirvāṇa constitutes beginning and end; for ignorance is overturned into the knowledge of the paths, and saṃsāra itself realizes nirvāṇa. 'Inherently existing of itself' refers to beginningless, inherent delusion. 'Only achieved through cultivating causes' means obtaining the fruits of wisdom and eradication through the contributory and revealing causes. Second, from 'this sūtra' down concludes that this is what the present sūtra expounds. Regarding 'the beginning of no beginning' and so forth, Question: Previously ignorance and saṃsāra were taken as the beginning; why now are the three causes of Buddha-nature taken as the beginning? Answer: The very substance of ignorance and saṃsāra is the three causes. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1766.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1766.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1766.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1766~en-mt.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1766.1.6](https://indike.org/pramana/in.bauddha.taisho.1766.1.6) · Pramāṇa