肇論新疏 3.3

3.3

"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.