[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 5.5 # 翻譯名義集 5.5 翻譯名義集 5.5 - **Language:** Classical Chinese ### [5.5](https://indike.org/pramana/in.bauddha.taisho.2131.5.5) 【摩訶般涅槃那】此云大滅度。大即法身，滅即解脫，度即般若。《大經》云：「涅言不生，槃言不滅；不生不滅，名大涅槃。」《楞伽》云：「我所說者，妄想識滅，名為涅槃。」肇師《涅槃論》曰：「秦言無為，亦名滅度。無為者，取其虛無寂寞，妙絕於有為；滅度者，言其大患永滅，超度四流。斯蓋鏡像之所歸，絕稱謂之幽宅也。」《法華》、《金剛》皆云滅度。奘三藏翻為圓寂。賢首云：「德無不備稱圓，障無不盡稱寂。」圭山正名寂滅。準肇公云：「泥洹盡諦者，豈直結盡而已！則生死永寂滅，故謂之盡矣。」或翻安樂。凡聖大小，皆有涅槃。或名彼岸。肇師云：「彼岸，涅槃岸也。彼涅槃岸，豈崖岸之有？以我異於彼，故借我謂之耳。」《智論》云：「槃名為趣，涅名為出。永出諸趣，故名涅槃。」或名泥曰，如嚴佛調云：「佛既泥曰，微言永絕。」新云：梵本正名波利昵縛喃，此云滅度。《二教論》云：「涅槃者，常恒清涼，無復生死。心不可以智知，形不可以像測，莫知其所以名，強謂之寂。其為至也，亦以極哉！縱其雙林息照，而靈智常存；體示闍維，而法身恒在。」然涅槃法，若辨其義，應分有餘、無餘之殊，當揀少分究竟之異。言有餘無餘者，《光明玄》云：「若三界煩惱盡，證有餘涅槃；焚身灰智，入無餘涅槃。」言少分者，《勝鬘經》云：「知有餘苦，斷有餘集，證有餘滅，修有餘道，是名得少分涅槃。得少分涅槃者，名向涅槃界。」究竟涅槃者，《大法鼓經》云：「乃至得一切種功德，一切種智，大乘涅槃，然後究竟。」《法華》云：「不令有人獨得滅度，皆以如來滅度而滅度之。」初發大心，當期究竟，故《輔行》云：「菩薩初心常觀涅槃，自行初修也。亦令眾生常觀涅槃，化他初修也。安置諸子祕密藏中，化他後入也。我亦不久自住其中，自行後入也。故知自他初心，無不皆修；自他後心，無不皆入。」若欲修入，當依四法，故《涅槃》云：「有四法為涅槃近因：一、近善知識；二、聽聞正法；三、思惟其義；四、如說修行。若言勤修苦行，是涅槃近因緣者，無有是處。」一、近善知識者，《止觀》釋曰：「《大品》云：『佛菩薩羅漢，是善知識。六波羅蜜、三十七品，是善知識。法性實際，是善知識。』佛菩薩等威光覆育，即外護也。六度道品，入道之門，即同行也。法性實際，諸佛所師，即教授也。」二、聽聞正法等三句，即三慧也。《華嚴》云：「我或為眾生說聞慧法，或為眾生說思慧法，或為眾生說修慧法。」故《楞嚴》云：「從聞思修，入三摩地。」真諦云：「散心名覆器，無聞慧故。忘心名漏器，雖得而失，無思慧故。倒心名穢器，非而謂是，無修慧故。」《淨名疏》云：「聞若不聽，無受潤因；聽而不思，無深旨趣；思而不修，終無證理。三慧若備，入道不疑。」荊溪釋云：「念前聞思所依之境，當如聞思而修行之。應知三慧有橫有竪，橫則名字已上，位位有之；竪則名字為聞，觀行為思，相似為修，三慧具足，能得相似分真之定，名入祕藏。」 > \[Mahāparinirvāṇa\] Here translated as great cessation-deliverance (da miedu). 'Great' is the dharmakāya; 'cessation' is liberation; 'deliverance' is prajñā. The Mahāparinirvāṇa Sūtra states: '"Nir" means non-arising; "vāṇa" means non-cessation. Non-arising and non-cessation is called Great Nirvāṇa.' The Laṅkāvatāra Sūtra states: 'What I preach is the cessation of false conceptual consciousness; this is called nirvāṇa.' Master Sengzhao's Nirvāṇa Lun says: 'In the language of Qin, it is called unconditioned (wuwei), and also called cessation-deliverance. "Unconditioned" captures its emptiness, non-being, and stillness, marvelously transcending conditioned things. "Cessation-deliverance" means that great afflictions are eternally extinguished and one crosses over the four floods. This is indeed the return of mirror-images and the secluded dwelling beyond verbal designation.' The Lotus Sūtra and the Diamond Sūtra both speak of 'cessation-deliverance'. Tripiṭaka Master Xuanzang translated it as 'perfect quiescence' (yuanji). Xianshou says: 'That no virtue is lacking is called "perfect"; that no obstruction is unexhausted is called "quiescent".' Guifeng formally designated it 'quiescent cessation' (jimie). According to Master Sengzhao: 'How could the truth of cessation in nirvāṇa merely mean the exhaustion of fetters? Rather, birth and death are eternally quiescent and extinguished, hence it is called "cessation".' It is also translated as 'peace and bliss' (anle). Both ordinary beings and noble ones, the Great and Small \[Vehicles\], possess nirvāṇa. It is also called 'the other shore' (bi'an). Master Sengzhao says: 'The other shore is the shore of nirvāṇa. But how could that shore of nirvāṇa have banks and shores? Because I am different from that, we borrow "I" to speak of it.' The Mahāprajñāpāramitā-śāstra states: '"Vāṇa" is called destinations (gati); "nir" is called exiting. Eternally exiting all destinations, it is therefore called nirvāṇa.' It is also called nihuan (nirvāṇa) or niyue; as Yan Fotiao said: 'Since the Buddha entered nirvāṇa (niyue), the subtle words have been eternally cut off.' The new translation says: In the Sanskrit texts, the proper name is parinirvāṇa, here translated as cessation-deliverance. The Erjiao Lun says: 'Nirvāṇa is eternally constant, cool and refreshing, with no further birth and death. The mind cannot know it through intellect; forms cannot measure it through images. None knows why it is named; it is forcefully termed quiescence. As the ultimate, it is indeed supreme! Even though his illumination subsided at the twin śāla trees, his marvelous wisdom endures forever; though his physical form manifested cremation (jhavita), his dharmakāya remains constantly.' Yet regarding the dharma of nirvāṇa, if one analyzes its meaning, one should distinguish between remainder (sopadhiśeṣa) and without remainder (nirupadhiśeṣa), and one must separate partial from ultimate. Regarding remainder and without remainder, the Guangming Xuan says: 'If afflictions of the three realms are exhausted, one realizes nirvāṇa with remainder; when the body is burned and wisdom turned to ashes, one enters nirvāṇa without remainder.' Regarding partial, the Śrīmālādevī Sūtra says: 'Knowing the remaining suffering, abandoning the remaining origination, realizing the remaining cessation, and cultivating the remaining path is called attaining partial nirvāṇa. One who attains partial nirvāṇa is said to be advancing toward the realm of nirvāṇa.' Regarding ultimate nirvāṇa, the Mahābherīhāraka Sūtra says: '...until one attains merits of all aspects, the sarvākārajñatā (omniscience), and the Mahāyāna nirvāṇa; only then is it ultimate.' The Lotus Sūtra says: 'I do not let anyone attain cessation-deliverance alone; I cause all to attain cessation-deliverance through the Tathāgata's cessation-deliverance.' When first generating the great aspiration, one must anticipate the ultimate. Hence the Fuxing says: 'When the bodhisattva at the initial mind constantly contemplates nirvāṇa, this is the initial cultivation of self-practice. Causing sentient beings also to constantly contemplate nirvāṇa is the initial cultivation of converting others. Establishing the children within the secret treasury is the final entry of converting others. I also will not long before abide in it myself—this is the final entry of self-practice. Thus know that between self and others at the initial mind, there is none who does not cultivate; between self and others at the final mind, there is none who does not enter.' If one wishes to cultivate and enter, one must rely on four dharmas. Hence the Nirvāṇa Sūtra says: 'There are four dharmas that serve as the proximate causes of nirvāṇa: first, drawing close to good spiritual friends; second, listening to the correct Dharma; third, reflecting on its meaning; fourth, cultivating in accordance with what has been spoken. If one claims that diligent practice of austerities is the proximate cause and condition of nirvāṇa, there is no such thing.' First, regarding drawing close to good spiritual friends, the Zhiguan explains: 'The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "Buddhas, bodhisattvas, and arhats are good spiritual friends. The six pāramitās and the thirty-seven factors of enlightenment are good spiritual friends. The true nature of dharmas and the limit of reality are good spiritual friends." The awe-inspiring light and protective nurturing of buddhas and bodhisattvas are external protections. The six pāramitās and the factors of enlightenment, as the gates to enter the Way, are companion practitioners. The true nature of dharmas and the limit of reality, as the teachers of all buddhas, are instructors.' Second, the three phrases beginning with 'listening to the correct Dharma' are the three wisdoms (prajñā). The Avataṃsaka Sūtra says: 'For sentient beings I preach the dharma of wisdom born of hearing, or for sentient beings I preach the dharma of wisdom born of reflection, or for sentient beings I preach the dharma of wisdom born of cultivation.' Thus the Śūraṅgama Sūtra says: 'From hearing, reflection, and cultivation, one enters samādhi.' Paramārtha says: 'A distracted mind is called an overturned vessel, because it lacks the wisdom of hearing. A forgetful mind is called a leaking vessel, because though it gains it loses, lacking the wisdom of reflection. An inverted mind is called a defiled vessel, taking what is wrong to be right, because it lacks the wisdom of cultivation.' The Vimalakīrti Commentary says: 'If one hears but does not listen, there is no cause for receiving moisture; if one listens but does not reflect, there is no deep purport; if one reflects but does not cultivate, in the end there is no realization of the principle. If the three wisdoms are complete, one enters the Way without doubt.' Jingxi explains: 'Mindful of the objective realm on which the preceding hearing and reflection relied, one should cultivate in accordance with hearing and reflection. One should know that the three wisdoms have horizontal and vertical dimensions. Horizontally, they exist in each and every stage from the stage of verbal identity upward. Vertically, verbal identity is hearing, contemplative practice is reflection, and resemblance is cultivation. When the three wisdoms are fully equipped, one can attain the samādhi of resemblance and partial truth; this is called entering the secret treasury.' > — English (machine translation) (machine translation) - [Previous: 5.4](https://indike.org/pramana/in.bauddha.taisho.2131.5.4) - [Next: 5.6](https://indike.org/pramana/in.bauddha.taisho.2131.5.6) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.5) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.4.128) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.5](https://indike.org/pramana/in.bauddha.taisho.2131.5.5) · Pramāṇa