涅槃經遊意 1.134

1.134

二云乃知涅槃無名，未知名則涅槃也。又此經下文云：「如來涅槃非有為、非無為、非名、不名、非待不待。」則是非絕非不絕，何得而絕不絕耶？又涅槃之體有是不是，有非不非，是是不能是，非是亦不是，非非不能非，是非亦不非，故非是非非，能是能非，非絕非不絕，能絕能不絕也。

Second, it says: they only know that nirvāṇa has no name, but do not know that names are themselves nirvāṇa. Furthermore, a passage below in this sūtra says: 'The Tathāgata's nirvāṇa is not conditioned, not unconditioned, not named, not unnamed, not relative, not non-relative.' Thus it is neither transcendent nor non-transcendent; how could it be transcendent or non-transcendent? Furthermore, the essence of nirvāṇa has affirmation and non-affirmation, has negation and non-negation; affirmation cannot affirm, and negation of affirmation also cannot affirm; negation cannot negate, and affirmation of negation also cannot negate. Therefore, being neither affirmation nor negation, it can affirm and can negate; being neither transcendent nor non-transcendent, it can transcend and can not transcend.