釋名第一
Chapter 1: Explanation of Names
案僧亮敘曰：如來神道之極號、常樂八味之都名，而此異俗之音有楚夏之別，所謂涅槃、泥洹、泥曰也。涅槃乃中正天竺音也，名含眾義，此方無以為譯。法瑤、曇濟、寶亮、曇愛、智秀、法智、法安、曇准悉同。而法瑤所敘，如有不同，云：故曰一名之中有無量名也。案尋此而言，是則涅槃之名，非直止含眾義，亦含眾名也。又寶亮云：雖復同無翻譯，不云名含眾義，乃云訓況指釋義也。敘曰：聖既出彼，此方無以正翻，但文中訓況指義釋而已也。法安亦曰：訓出眾義也。道生曰：正名云滅，取其義訓，自復多方。今此經明常，使伏其迷。其迷永伏，然後得悟。悟則眾迷斯滅，以之歸名，其唯常說乎。又菩薩住斯經者，則已伏滅諸累，雖未造極，便能示般涅槃。眾示無妙涅槃，復以無不示為大也，更用茲稱經，蓋是重美盡善矣。慧朗述法瑤曰：此言寂滅，謂即心識不可得之名也。又述曇纖曰：此言無累；僧宗曰：此言解脫。尋無累之與解脫，名殊而義一，故是離縛之謂耳。然而解之與脫俱是德名。無累之稱，兼所去也。案僧肇論曰：此言滅度，亦曰無為，蓋是滅生死度彼岸，寂怕之謂也。會稽慧基同彼，云：此言無為。智藏法雲同彼，云：此言滅度。明駿案：雖無正翻譯，而非眾德之都名，乃是無累之總稱也。何者？下文曰「般涅言不，亦言無。槃那言生，亦言滅。」於是具列無累之名以為訓釋也。
The monk Sengliang explains: "Nirvana" is the supreme title for the Buddha's divine path and the collective name for the eternal bliss of the eight tastes. Yet, in different regions, the pronunciation varies, such as "Niepan," "Nieyuan," or "Niyue." "Niepan" is the correct Sanskrit pronunciation, and its name encompasses many meanings, which cannot be fully translated into our language. Faya, Tanji, Baoliang, Tan'ai, Zhixiu, Fazhi, Faan, and Tanzhun all agree on this. However, Faya's explanation differs slightly, stating: "Thus, within a single name, there are countless names." Based on this, it can be said that the name "Nirvana" not only contains many meanings but also encompasses many names. Additionally, Baoliang says: "Although there is no direct translation, it does not mean the name contains many meanings; rather, it points to interpretations through analogy and explanation." He explains: "Since the sage emerged from that land, there is no exact translation in our language; we can only interpret its meaning through analogy and explanation within the text." Faan also says: "It conveys many meanings through interpretation." Daosheng states: "Its proper name is 'extinction,' but its meaning can be interpreted in many ways. This sutra clarifies permanence to subdue delusion. Once delusion is permanently subdued, one attains awakening. Awakening means all delusions are extinguished, and this is what the name ultimately points to—the teaching of permanence." Moreover, when bodhisattvas abide in this sutra, they have already subdued and extinguished all afflictions. Even if they have not yet reached the ultimate state, they can manifest Nirvana. They manifest the wondrous Nirvana of non-manifestation, and through this non-manifestation, they demonstrate greatness. Thus, using this name for the sutra is to praise its perfection and excellence. Huilang recounts Faya's words: "This is called 'extinction,' referring to the name for the unreachability of mind and consciousness." He also recounts Tanxian's words: "This is called 'freedom from afflictions.'" Sengzong says: "This is called 'liberation.'" Upon examination, "freedom from afflictions" and "liberation" differ in name but share the same meaning—both refer to freedom from bondage. However, "liberation" and "freedom" are both virtuous names, while "freedom from afflictions" also includes what is discarded. According to Sengzhao's treatise: "This is called 'extinction and crossing over,' also known as 'non-action.' It refers to extinguishing birth and death, crossing to the other shore, and attaining tranquility." Huiji of Kuaiji agrees, saying: "This is called 'non-action.'" Zhizang and Fayun agree, saying: "This is called 'extinction and crossing over.'" Mingjun notes: "Although there is no exact translation, it is not merely a collective name for all virtues but a general term for freedom from afflictions. Why? The text below states: 'Panna means "not," also "without." Nana means "birth," also "extinction."' Thus, it lists all names for freedom from afflictions as interpretations."