肇論新疏 1.66

1.66

《涅槃》二十五云：「涅槃之體無有住處，直是諸佛斷煩惱處，故名涅槃等。」非如小乘以生死世間、涅槃出世間，大乘但轉此三即涅槃爾，豈別標其方域耶？故本論云「排方外之談云云。」何者？夫三德祕藏是大涅槃，但因翻此三障得名。謂惑能障於般若，惑盡而般若明；業能障於解脫，業亡而解脫朗；苦能障於法身，苦謝而法身顯。故此三德但約障說，豈別有一盡處爾。又三德一體不並不別，如梵（伊字）雖四德圓常恒沙義備，一心融拂非相非名，尤可說云無復別有一盡處爾。以此為宗，無名已顯。

The Mahāparinirvāṇa-sūtra, fascicle twenty-five, says: "The essence of nirvāṇa has no dwelling place; it is simply the place where all buddhas sever afflictions, hence it is called nirvāṇa, etc." It is not like the Hinayana, where birth-and-death is the mundane world and nirvāṇa is the supramundane world; the Great Vehicle merely transforms these three, and that is nirvāṇa—how could it indicate a separate realm? Therefore the root treatise says: "Refuting discourses about outside the realm, etc." Why is this? The secret treasury of the three virtues is great nirvāṇa, but it receives its name merely from overturning these three obstacles. That is, afflictions can obstruct prajñā: when afflictions are exhausted, prajñā is luminous; karma can obstruct liberation: when karma is eradicated, liberation is bright; suffering can obstruct the dharmakāya: when suffering ceases, the dharmakāya is revealed. Therefore these three virtues are spoken of merely in relation to the obstacles; how could there be a separate place of exhaustion apart from them? Furthermore, the three virtues are of one essence, neither parallel nor separate, like the Sanskrit letter [i]; although the four virtues are perfect and eternal and the qualities numerous as the sands of the Ganges are complete, the single mind harmonizes and sweeps away [distinctions], being neither mark nor name, so it can even more be said that there is no separate place of exhaustion apart from this. Taking this as its theme, "Namelessness" has already been clarified.