大般涅槃經疏 8.17

8.17

In conventional worldly usage, names and designations have similarities and differences: their similarity is that both are appellations upon the essence; their difference is that a name (ming) summons the essence, while a designation (zi) extols its virtues. The Buddhadharma is also like this: according with the world, it deliberately distinguishes similarity and difference, taking 'Mahāparinirvāṇa' as the name, while the other phrases extolling the inconceivable realm of all buddhas, the true Dharma-gate, and so forth, are all designations. Yet both name and designation generally possess merit. Now, we first analyze the merit of the name. In the text, seven excellences and seven similes are brought forward to explain the title of this sūtra, namely: excellence in phrasing, excellence in meaning, excellence in text, pure and completely endowed being the uniquely supreme excellence, purity being the excellence of practice, brahma-practice being the excellence of friendliness, and the vajra-treasury being the excellence of complete endowment. Yěchéng took the beginning, middle, and end to make up ten excellences; Kāishàn combined them into eight excellences. We now explain the text of the seven excellences according to the seven similes. Furthermore, other sūtras as well as the text below all speak of seven excellences, so there is no need to add to them. The first simile explains that 'great' has the meaning of breadth, namely the eight rivers entering the sea. It also has the meaning of profundity, namely the profundity and secrecy of one direction. Again, 'great' has the meaning of the ultimate, namely hopes being eternally cut off. It is also the supreme meaning, namely the elephant's footprint being the foremost. Again, 'great' has the meaning of superiority, namely autumn plowing being superior. Again, 'great' has the meaning of tranquility, namely skillfully calming the distracted mind. Again, 'great' has the meaning of complete endowment, namely being endowed with the eight flavors. Each of these is set forth in turn, named 'Mahāparinirvāṇa'—this is the merit of the name. Next, the text extols the merit of the designation. The merit is threefold: First, it is the master of all buddhas, as the text states: 'Practiced by immeasurable and boundless Buddha World-Honoured Ones.' Second, it is the gate of bodhisattvas, as the text states: 'When a bodhisattva cultivates this Mahāparinirvāṇa, he attains the true Dharma-gate and is able to act as a skilled physician.' Third, it blocks the four evil destinies for sentient beings, as the text states: 'If sentient beings hear the name of this sūtra, it is impossible for them to fall into the four destinies.' However, the merits of nirvāṇa are immeasurable, boundless, and inconceivable; here three points are briefly cited to explain the merit of the designation. The six-fascicle edition titles this 'Chapter on Receiving and Upholding'; that takes its name from the person who can uphold it, whereas the present text takes its name from the Dharma that is upheld—each cites one aspect. This chapter answers the question asked above: 'How does one ultimately reach the other shore in regard to this sūtra?' In the text, it is explained that all buddhas through cultivation have already reached the other shore; bodhisattvas upon hearing it are in midstream; sentient beings upon hearing its name set foot from this shore. Yet the river of nirvāṇa is neither 'this', 'that', nor 'middle', and yet encompasses 'this', 'that', and 'middle': to one question there are three answers, with the answers exceeding what was asked.