翻譯名義集 5.5

5.5

[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.'