涅槃經遊意 1.116

1.116

翻無翻亦爾，無名是本，翻無翻是末也。然此義有齊不齊，定其齊者，涅槃未曾名未曾無名，未曾翻未曾無翻。則非名非無名，非翻非無翻。故經云：「大涅槃者不可得聞。何以故？非有為故，非無為故，非音聲故，不可說故」，故知非名；亦可得聞，以聞故，故知非無名。所以涅槃非名，所以涅槃非無名，強立名。非但強立名，亦強言無名。則非名非無名，施名施無名；亦非翻非無翻，強翻強無翻也。

Translating and not translating are likewise thus: being nameless is the root, and translating or not translating is the branch. However, this principle has an aspect of equality and an aspect of inequality. Determining their equality: nirvāṇa has never been named nor has it ever been nameless; it has never been translated nor has it ever not been translated. Thus it is neither named nor nameless, neither translated nor untranslated. Therefore the sūtra says: 'Great nirvāṇa cannot be heard. Why is this? Because it is not conditioned, because it is not unconditioned, because it is not sound, because it cannot be spoken.' Hence we know it is not named; yet it can also be heard, and because it is heard, we know it is not nameless. For this reason nirvāṇa is not named, and for this reason nirvāṇa is not nameless; a name is forcibly established. Not only is a name forcibly established, but it is also forcibly said to be nameless. Thus, being neither named nor nameless, it is provisionally given a name and provisionally given namelessness; likewise, being neither translated nor untranslated, it is forcibly translated and forcibly left untranslated.