[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860) › 3.3 # 肇論新疏 3.3 肇論新疏 3.3 - **Language:** Classical Chinese ### [3.3](https://indike.org/pramana/in.bauddha.taisho.1860.3.3) 涅槃，唐譯圓寂，謂四德已備曰圓、三障已亡曰寂，即第一義真，該通空有佛性是也。故下文中亦敘第一義，意在於此。亦名盡諦，如宗中說。約位則凡夫具而未證，三乘證而未極，佛果道圓證無不盡。剋體則因果同源、依正平等，在闡提不減、登極喜非增。下論云「天地與我同根，萬物與我一體」。然約出處，說有四種：一自性、二有餘、三無餘、四無住處。體用混成，四而非四，詳下可了。無名者，二意：一約對待，謂隨流名生死，返流名涅槃，相待而生因云涅槃。生死若寂，涅槃絕待對，誰名涅槃耶？故經云：「生死及涅槃，二俱不可得。」二就本體，謂名因相起、相隨名現，涅槃非相，名自何生？下論云「不可以形名得」。如本經亦說，涅槃名為強立，所以淨名杜口遍友亡言，只為無名故不說示。雖秦王首唱、論主發揮，共稟教源，述而不作。 > "Nirvāṇa" is translated in the Tang as "complete quiescence" (yuanji). When the four virtues are fully present, it is called "complete"; when the three hindrances are entirely eliminated, it is called "quiescent"; that is, the primary truth, which encompasses both emptiness and existence, namely Buddha-nature. Therefore, the text below also recounts the primary truth, the intention being here. It is also called the truth of cessation, as explained within our school. In terms of stages: ordinary beings possess it but have not realized it; the three vehicles have realized it but have not reached the utmost; and the Buddha-fruit is the consummation of the path, where realization leaves nothing unexhausted. In terms of essence: cause and effect share the same source, objective and subjective realms are equal; in an icchantika it does not decrease, and ascending to the Stage of Extreme Joy it does not increase. The treatise below says: "Heaven and earth share the same root with me; myriad things are of one body with me." However, in terms of manifestation, four kinds are spoken of: first, self-nature \[nirvāṇa\]; second, \[nirvāṇa\] with remainder; third, \[nirvāṇa\] without remainder; fourth, non-abiding \[nirvāṇa\]. Substance and function are blent together; they are four and yet not four, as can be clearly understood below. "Nameless" has two senses: first, in terms of relativity, flowing along the stream is named saṃsāra, and reversing the stream is named nirvāṇa; arising in dependence on each other, it is called nirvāṇa. If saṃsāra is quiescent, nirvāṇa cuts off relativity and counterpart; who could name it nirvāṇa? Thus the sūtra says: "Saṃsāra and nirvāṇa—both are unobtainable." Second, regarding the fundamental essence: names arise based on marks, and marks appear following names; nirvāṇa is not a mark, so from where could a name arise? The treatise below says: "It cannot be obtained through shape or name." As the root sūtra also says, the name "nirvāṇa" is forcibly established. Thus Vimalakīrti stopped his mouth and all his friends lost their words, solely because it is nameless and thus cannot be spoken or shown. Although the King of Qin first initiated it and the treatise master expounded it, they together received the source of teaching, transmitting rather than inventing. > — English (machine translation) (machine translation) - [Previous: 3.2](https://indike.org/pramana/in.bauddha.taisho.1860.3.2) - [Next: 3.4](https://indike.org/pramana/in.bauddha.taisho.1860.3.4) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1860.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.3.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1860.3.3](https://indike.org/pramana/in.bauddha.taisho.1860.3.3) · Pramāṇa