金光明最勝王經疏 2.243

2.243

贊曰：正為解釋，有三：初解涅槃體；次明其相，即顯不入；後釋言入涅槃及留舍利所以。此初也。問：何故前明涅槃體，後明涅槃相？答：明體即顯依三事等說有涅槃不同，二乘身智滅處名為涅槃。明相即彰有大悲智不同，二乘入於永滅故行希有。明體，三番釋：初一約三事四涅槃當體等釋、次依展轉證得釋、後約因圓能證釋。涅槃之義，略以五門分別：一列釋名、二者出體、三辨得人、四辨得時、五問答。初列釋名者，初列、次釋。列中，初總、後別。總者，《泥洹經》等名為泥洹，有稱泥曰，皆梵語訛。正云波利抳縛南，唐言圓寂。亦云波利涅婆南，又亦云滅度，亦云清淨，亦云彼岸。《涅槃經》中亦云無生無出、無作無為、歸依窟宅、解脫轉依等多名。列別名者，有唯依不共，《攝論．斷果分》中但說無住，《涅槃經》及此中說大涅槃。有依小大能證人別者，《涅槃經》中說有二種：一小、二大。二乘所得名小涅槃，大乘所得名大涅槃。有依總別相對，《十地論》中說有二種：一名同相、二名別相。別相，即餘三涅槃。有約三乘同斷煩惱因果說二，《勝鬘經》中但說二種，謂有餘依及無餘依。復有依由證不證別但說二種，即梁《攝論》云「一自性淨，四中初一；二方便淨，四中後三。」有依共不共說有三，即此經三種，謂有無餘及無住處。有依證不證三乘通別盡理說四，即梁《攝論》、《成唯識論》等，一自性清淨、二有餘依、三無餘依、四無住處。釋名者，正云波利抳縛南，或涅波南，正翻云圓寂。圓謂圓滿，諸功德滿，所證理圓，能所證圓。寂謂寂靜，自體澄湛，離染囂動，亦通能所證。然從增勝功德稱圓，果位滿故理體稱寂，本凝然故。由圓眾德，方證理寂，故名圓寂。若俱圓寂，即亦圓亦寂名為圓寂，是持業釋。若由圓能證圓之寂名圓寂，即依主釋。又若功德能圓能寂，若所依如所圓所寂，俱竝釋持業。若依《唯識》，唯真如理為涅槃體，或圓之寂、或所圓所寂。若依《涅槃經》三事說名大涅槃，即智、如、解脫俱圓寂，竝得持業。以彼經中說如伊字不一不異故，通假實性相之法俱名圓寂，竝持業名。解脫是假義，般若是相，法身是性，若依義三名為三事，即般若依主，餘皆持業。然名涅槃，是持業釋。言滅度者，度即是到，二義解之：一謂真如本來清淨，性是彼岸，名為到也。故《維摩經》云「一切眾生即涅槃相，不復更滅。」二謂滅是所到、度是能到，即度之滅，依主釋也。又能滅能度、所滅所度，度者到也，故通能所。能滅能度，即涅槃相。所滅所度，即涅槃性，同大涅槃三事而成。《涅槃經》云「無因緣故名無生，以無為故名無出，無造業故名無作。」餘名準知。釋別名者，不由慧擇，本體無染，名自性清淨涅槃。同前自性清淨即涅槃，持業釋也。餘謂苦諦是集之餘。有謂不無，依謂所依。有二所依：一現身，猶是餘行苦依；二名有餘依，明涅槃猶有餘苦之所依故，即有餘苦之所依。涅槃，俱依主釋。苦集俱盡，名為無餘，無餘苦依。無者非也，非有苦依。四智亦是，名無餘依，即無餘苦之所依。涅槃亦俱依主釋，因詮顯故。又解：有餘、無餘能證，故舉彼顯此。正取所依名為涅槃，謂有餘苦所依即涅槃，無餘苦所依即涅槃，竝持業釋。依二乘者，無餘依不能詮。若大乘四智是無苦依，亦能證也，可得依主，此釋為正。由悲不住涅槃、由智不住生死，以其能證如所通達，俱不住故謂無住，所依即涅槃。或從真如處生死而無滯，在涅槃而無著，涅槃是相、真如是性，猶如自性法身與其真如相性別故。即相屬性，無住之涅槃，依主釋。又即此相，亦俱無住，亦得云無住即涅槃。然《唯識論》說四涅槃竝如為體，即攝義歸性，竝持業釋。

The commentary says: The correct explanation comprises three parts: first, explaining the substance of nirvāṇa; second, clarifying its characteristics, which shows that [the Tathāgata] does not enter [nirvāṇa]; third, explaining the reason for speaking of entering nirvāṇa and leaving behind relics. This is the first. Question: Why is the substance of nirvāṇa clarified first, and its characteristics clarified second? Answer: Clarifying the substance reveals that nirvāṇa is spoken of in reliance upon the three factors and so forth, unlike the two vehicles for whom the place where body and cognition are extinguished is called nirvāṇa. Clarifying its characteristics demonstrates the possession of great compassion and wisdom, unlike the two vehicles entering into eternal extinction; therefore, their conduct is extraordinary. The explanation of the substance is given in three turns: the first turn explains it in terms of the three factors, the four nirvāṇas as its intrinsic substance, and so forth; next, it explains it in terms of successive realization; finally, it explains it in terms of the cause being perfected, which is capable of realization. The meaning of nirvāṇa is briefly distinguished through five gates: 1. enumerating and explaining the names; 2. identifying the substance; 3. distinguishing the persons who attain it; 4. distinguishing the time of attainment; 5. questions and answers. Regarding the first, enumerating and explaining the names: first enumeration, and then explanation. Under enumeration, there is first the general and then the specific. As for the general: In texts such as the Nihuán jīng (Nirvāṇa Sūtra), it is called nihuán, and some call it nìyuè; both are corruptions of the Sanskrit. Properly it is called parinirvāṇa (bōlìnǐwànán), translated in the Tang language as "perfect quiescence" (yuánjì). It is also called bōlìnièpónán; it is also called "extinction and crossing over" (mièdù); it is also called "purity" (qīngjìng); it is also called the "other shore" (pǐ'àn). In the Nirvāṇa Sūtra, it is also given many names, such as "unborn", "unemerged", "uncreated", "unconditioned", "refuge and dwelling cave", "liberation", and "transformation of the basis". Regarding the enumeration of specific names: some rely solely on the unshared; in the "Section on the Fruition of Abandonment" in the Mahāyānasaṃgraha, it only speaks of the non-abiding [nirvāṇa]; the Nirvāṇa Sūtra and the present text speak of the great nirvāṇa. Some rely on the distinction of persons capable of realization in the Hinayāna and Mahāyāna: the Nirvāṇa Sūtra states that there are two kinds: first, the small; second, the great. That which is attained by the two vehicles is called the small nirvāṇa, and that which is attained by the Great Vehicle is called the great nirvāṇa. Some rely on the mutual opposition between the general and the specific: the Daśabhūmika-śāstra speaks of two kinds: first, the common characteristic; second, the specific characteristic. The specific characteristics are the remaining three nirvāṇas. Some, in terms of the three vehicles equally severing the causes and effects of afflictions, speak of two: the Śrīmālādevī-sūtra speaks of only two kinds, namely with remainder (sopadhiśeṣa) and without remainder (nirupadhiśeṣa). Furthermore, some, relying on the distinction between realization and non-realization, speak of only two kinds: namely, the Liang [translation of the] Mahāyānasaṃgraha says: "First, the naturally pure [nirvāṇa], which is the first of the four; second, the [nirvāṇa] purified through expedient means, which are the latter three of the four." Some, relying on shared and unshared, speak of three: namely, the three kinds in this sūtra, that is, with remainder, without remainder, and non-abiding. Some, relying on realization and non-realization, common and specific to the three vehicles, exhaustively express the principle and speak of four: namely, in the Liang [translation of the] Mahāyānasaṃgraha, the Cheng weishi lun, and so forth: 1. the naturally pure nirvāṇa; 2. nirvāṇa with remainder; 3. nirvāṇa without remainder; 4. non-abiding nirvāṇa. Regarding the explanation of the names: properly it is parinirvāṇa, or nirvāṇa, correctly translated as "perfect quiescence" (yuánjì). "Perfect" (yuán) means complete: all merits are complete, the principle realized is complete, and both the subject and object of realization are complete. "Quiescence" (jì) means tranquil: the intrinsic substance is limpid and clear, free from defilement, clamor, and agitation; it also applies to both the subject and object of realization. However, from the perspective of superior merits it is called "perfect", because the fruition stage is complete; the essential principle is called "quiescent", because it is fundamentally motionless. By virtue of perfecting the multitude of virtues, one then realizes the quiescence of the principle; hence it is called "perfect quiescence". If both are perfect and quiescent—that is, both perfect and quiescent—it is called "perfect quiescence", which is an appositional compound (karmadhāraya). If it is the quiescence of perfection [realized] by means of the perfection that can realize it, it is a determinative compound (tatpuruṣa). Furthermore, if the virtues are capable of perfection and capable of quiescence, and if the basis is that which is perfected and that which is quiescent, both are explained as appositional compounds (karmadhāraya). If one relies on the Vijñaptimātratā [treatise], only the principle of tathatā is the substance of nirvāṇa; it is either the quiescence of perfection [tatpuruṣa] or that which is perfected and that which is quiescent [karmadhāraya]. If one relies on the three factors of the Nirvāṇa Sūtra to designate the great nirvāṇa, then wisdom, tathatā, and liberation are all perfect and quiescent, and all obtain as an appositional compound (karmadhāraya). Because in that sūtra it is said to be like the letter *i*, neither identical nor different; hence phenomena encompassing both provisional and real, nature and characteristic, are all called "perfect quiescence", all bearing appositional names (karmadhāraya). Liberation is a provisional meaning, prajñā is the characteristic, and the dharmakāya is the nature; if they are called the three factors according to their three meanings, then prajñā is a determinative compound (tatpuruṣa), and the rest are all appositional (karmadhāraya). However, the name nirvāṇa is an appositional compound (karmadhāraya). As for the term "extinction and crossing over" (mièdù): "crossing over" (dù) means "reaching"; it is explained with two meanings: First, it means that tathatā is fundamentally pure; its nature is the other shore, which is called "reaching". Thus the Vimalakīrti-sūtra says: "All sentient beings are themselves the mark of nirvāṇa, and do not undergo further extinction." Second, it means that extinction is that which is reached, and crossing over is that which reaches; that is, the extinction of crossing over, which is a determinative compound (tatpuruṣa). Furthermore, that which can extinguish and that which can cross over, that which is extinguished and that which is crossed over—"crossing over" means reaching, so it applies to both subject and object. That which can extinguish and can cross over is the characteristic of nirvāṇa. That which is extinguished and that which is crossed over is the nature of nirvāṇa; together they are constituted by the three factors of the great nirvāṇa. The Nirvāṇa Sūtra says: "Because it lacks causes and conditions, it is called unborn; because it is unconditioned, it is called unemerged; because it does not create karma, it is called uncreated." The other names should be understood accordingly. Regarding the explanation of the specific names: that which does not depend on intellectual discernment and whose original substance is free from defilement is called "naturally pure nirvāṇa". As before, natural purity is itself nirvāṇa, an appositional compound (karmadhāraya). "Remainder" means that the truth of suffering is the remainder of accumulation. "With" (you) means not absent; "basis" (yi) means the support. There are two supports: first, the present body is still the basis for the remaining suffering of conditioning; second, it is called "having remaining basis", clarifying that nirvāṇa is still that upon which remaining suffering is based; that is, the basis of remaining suffering. In [these senses of] nirvāṇa, both are determinative compounds (tatpuruṣa). When suffering and accumulation are both exhausted, it is called "without remainder"; there is no basis of remaining suffering. "Without" means not; it is not having a basis of suffering. The four wisdoms are also such; they are called "without remaining basis", that is, the basis where there is no remaining suffering. Nirvāṇa is also a determinative compound (tatpuruṣa), because it is made manifest through expressive designation. Another explanation: With remainder and without remainder refer to that which can realize, and so they are cited to reveal this [nirvāṇa]. Directly taking the basis to be called nirvāṇa means: that which is the basis of remaining suffering is nirvāṇa, and that which is the basis without remaining suffering is nirvāṇa; both are appositional compounds (karmadhāraya). If based on the two vehicles, [their] nirvāṇa without remainder cannot express [wisdom]. If in the Mahāyāna the four wisdoms are the basis free of suffering, they are also capable of realization and may be treated as a determinative compound (tatpuruṣa); this explanation is correct. Through compassion one does not abide in nirvāṇa; through wisdom one does not abide in saṃsāra. Because that which can realize accords with that which is penetrated, since neither abides, it is called "non-abiding"; the basis is itself nirvāṇa. Or, from the standpoint of tathatā: dwelling in saṃsāra without obstruction, and resting in nirvāṇa without attachment; nirvāṇa is the characteristic, and tathatā is the nature, just as the svabhāva-dharmakāya and its tathatā differ in characteristic and nature. Thus the characteristic belongs to the nature: the nirvāṇa of non-abiding is a determinative compound (tatpuruṣa). Moreover, this characteristic is also non-abiding in both; one may also say that non-abiding is itself nirvāṇa. However, the Vijñaptimātratā-śāstra states that all four nirvāṇas take tathatā as their substance, which subsumes the meaning into the nature; they are all appositional compounds (karmadhāraya).