大乘義章 18.26

18.26

或分為八，如《涅槃》說：一名為盡，盡猶滅也，盡滅諸過故名為盡。二名善性，離惡稱善；又能順益亦名為善。三名為實，離虛偽境。四名為真，捨去妄情。又離四倒名之為實，出心想見三倒妄說以為真。五常、六樂、七我、八淨，義如上解。問曰：如來涅槃如是，二乘涅槃竟復云何？《涅槃經》中說具六相：一者解脫，離諸苦故。二名善性，能順益故。三名不實、四名不真。佛自釋言「未得菩提故名不實，以不實故名為不真。」五名為樂、六名為淨。佛自釋言「以修無漏八聖道故，名樂名淨。」亦得說八，六種如上，更加無常及與無我，通前八也。佛自釋言「當得菩提，故名無常。」無我之義，備如上解。問曰：賢聖涅槃如是，凡夫涅槃其義云何？《涅槃經》中說具八相。何者是其凡夫涅槃？經言「眾生依世俗道斷煩惱者，是涅槃。」言八相者，一名解脫，離煩惱故。二名善性，違背諸惡，能順益故。三名不實、四名不真。佛自釋言「以無常故不真不實。」五名無常、六名無樂、七名無我、八名無淨。佛自釋言「所斷煩惱以還起故，無常無樂、無我無淨。」亦得說九，前八種上更加一有。亦得說十，謂離十相。言十相者，所謂色聲香味觸相、生住滅相、男相女相，通前說十。十中前五是五塵相，次三法塵，此八法相，後二人相。涅槃絕此，故說為十。亦得開分以為十三，離前十相，加離苦、樂、不苦不樂，故有十三。如《涅槃經．聖行》中說。隨別細分亦可無量，故經說言「於一名法說無量名，於一義中說無量義。」辨相如是。

Or it is divided into eight, as explained in the Nirvāṇa Sūtra: First is exhaustion (jin). 'Exhaustion' is like extinction; because all faults are exhausted and extinguished, it is called exhaustion. Second is the good nature (shanxing). Being free from evil is called good; furthermore, being able to accord with and benefit [others] is also called good. Third is real (shi), being free from false and deceptive objects. Fourth is true (zhen), casting off deluded sentiments. Furthermore, being free from the four inversions is called real; emerging from the false notions of the three inversions of mind, thought, and view is called true. Fifth is permanence, sixth is bliss, seventh is self, and eighth is purity, the meanings of which are as explained above. Question: If the Tathāgata's nirvāṇa is like this, what then is the nirvāṇa of the two vehicles? The Nirvāṇa Sūtra explains it as possessing six characteristics: First is liberation, because it is free from all suffering. Second is the good nature, because it can accord with and benefit [others]. Third is unreal, and fourth is untrue. The Buddha himself explained: 'Because they have not yet attained bodhi, it is called unreal; because it is unreal, it is called untrue.' Fifth is bliss, and sixth is purity. The Buddha himself explained: 'Because they cultivate the untainted eightfold noble path, it is called bliss and called purity.' One may also speak of eight, the six as above, with the further addition of impermanence and non-self, making eight together with the preceding. The Buddha himself explained: 'Because they will attain bodhi in the future, it is called impermanent.' The meaning of non-self is fully as explained above. Question: If the nirvāṇa of noble ones and sages is like this, what is the meaning of the nirvāṇa of ordinary persons? The Nirvāṇa Sūtra explains it as possessing eight characteristics. What is this nirvāṇa of ordinary persons? The sūtra states: 'When sentient beings sever afflictions by relying on the worldly path, this is nirvāṇa.' Regarding the eight characteristics: First is liberation, because it is free from afflictions. Second is the good nature, because it opposes all evils and can accord with and benefit [others]. Third is unreal, and fourth is untrue. The Buddha himself explained: 'Because it is impermanent, it is untrue and unreal.' Fifth is impermanent, sixth is non-bliss, seventh is non-self, and eighth is non-purity. The Buddha himself explained: 'Because the severed afflictions arise again, it is impermanent, non-bliss, non-self, and non-purity.' One may also speak of nine, adding 'existent' to the previous eight. One may also speak of ten, meaning freedom from the ten characteristics. Regarding the ten characteristics: they are the characteristics of form, sound, smell, taste, and touch; the characteristics of arising, abiding, and cessation; and the characteristic of male and the characteristic of female—making ten together with the preceding. Among the ten, the first five are the characteristics of the five sense-objects; the next three are mental objects—these eight are characteristics of dharmas; the last two are characteristics of persons. Because nirvāṇa is completely beyond these, it is spoken of as ten. It may also be further divided into thirteen: free from the preceding ten characteristics, with the addition of freedom from suffering, bliss, and neither-suffering-nor-bliss, so there are thirteen, as explained in the 'Holy Actions' chapter of the Nirvāṇa Sūtra. If finely distinguished in detail, they can also be immeasurable; therefore the sūtra states: 'For a dharma of one name, immeasurable names are spoken; within a single meaning, immeasurable meanings are spoken.' Differentiating the characteristics is like this.