肇論 1.59

1.59

有名曰：夫名號不虛生，稱謂不自起。經稱有餘涅槃、無餘涅槃者，蓋是返本之真名，神道之妙稱者也。請試陳之。有餘者，謂如來大覺始興，法身初建，澡八解之清流，憩七覺之茂林，積萬善於曠劫，蕩無始之遺塵，三明鏡於內，神光照於外，結僧那於始心，終大悲以赴難。仰攀玄根，俯提弱喪，超邁三域，獨蹈大方。啟八正之平路，坦眾庶之夷途，騁六通之神驥，乘五衍之安車。至能出生入死，與物推移，道無不洽，德無不施。窮化母之始物，極玄樞之妙用，廓虛宇於無疆，耀薩雲於幽燭，將絕朕於九止，永淪太虛，而有餘緣不盡，餘迹不泯。業報猶魂，聖智尚存。此有餘涅槃也。經曰：「陶治塵滓，如鍊真金。萬累都盡，而靈覺獨存。」無餘者，謂至人教緣都訖，靈照永滅，廓爾無朕，故曰無餘。何則？夫大患莫若於有身，故滅身以歸無；勞勤莫先於有智，故絕智以淪虛。然則智以形倦，形以智勞，輪轉修途，疲而弗已。經曰：「智為雜毒，形為桎梏。淵默以之而遼，患難以之而起。」所以至人灰身滅智，捐形絕慮。內無機照之勤，外息大患之本，超然與群有永分，渾爾與太虛同體。寂焉無聞，怕爾無兆，冥冥長往，莫知所之。其猶燈盡火滅，膏明俱竭。此無餘涅槃也。經云：「五陰永盡，譬如燈滅。」然則有餘可以有稱，無餘可以無名。無名立，則宗虛者欣尚於沖默；有稱生，則懷德者彌仰於聖功。斯乃誥典之所垂文，先聖之所軌轍。而曰有無絕於內，稱謂淪於外，視聽之所不暨，四空之所昏昧。使夫懷德者自絕，宗虛者靡託。無異杜耳目於胎殼，掩玄象於雲霄外，而責宮商之異，辯玄素之殊者也。子徒知遠推至人於有無之表，高韻絕唱於形名之外，而論旨竟莫知所歸，幽途故自蘊而未顯。靜思幽尋，寄懷無所，豈所謂朗大明於冥室，奏玄響於無聞者哉！

Named says: Names and titles do not arise in vain; designations and appellations do not spring forth of themselves. What the sūtras call nirvāṇa with remainder and nirvāṇa without remainder are true names for returning to the origin, sublime titles for the spiritual path. Pray let me try to explain them: 'With remainder' refers to when the Tathāgata's great awakening first arose and the Dharma-body was first established: bathing in the pure stream of the eight liberations, resting in the luxuriant grove of the seven factors of awakening, accumulating myriad goods over vast kalpas, and clearing away the remaining dust of beginninglessness. The three clarities mirror within; the spiritual light shines without. Fastening the armor of resolve (saṃnāha) in the initial mind, he completes it with great compassion to hasten to perils. Looking upward, he climbs to the profound root; looking downward, he rescues the helpless and lost, transcending the three realms and treading the Great Way alone. He opens the level path of the Eightfold Noble Path, smoothing the easy road for the multitude, galloping the divine steeds of the six spiritual penetrations, riding the peaceful chariot of the five vehicles. Reaching the point where he can emerge into birth and enter into death, shifting along with things, there is no Dao he does not harmonize with, no virtue he does not bestow. Exhausting the mother of transformation in originating things, reaching the utmost subtle function of the dark pivot, expanding the void realm without boundary, shining with all-knowledge (sarvajñatā) to illuminate the dark, he is about to cut off signs in the nine abodes and forever sink into the Great Void; yet remaining conditions are not exhausted, and lingering traces are not obliterated. Karmic retribution still lingers in spirit; sagely wisdom still persists. This is nirvāṇa with remainder. A sūtra says: 'Smelting the dust and dross is like refining pure gold. The myriad entanglements are completely exhausted, yet spiritual awakening alone remains.' 'Without remainder' refers to when the ultimate man's teaching conditions are all concluded, spiritual illumination is forever extinguished, and open voidness is without a sign; hence it is called 'without remainder'. Why so? Of great afflictions, none is greater than having a body; hence the body is extinguished to return to non-being. Of toil and labor, none is foremost over having wisdom; hence wisdom is severed to sink into the void. Thus, wisdom tires on account of the body, and the body toils on account of wisdom; revolving along the long road, they grow weary without cease. A sūtra says: 'Wisdom is mixed poison; the body is a shackle. Profound silence is distant on account of them; afflictions and perils arise on account of them.' Therefore, the ultimate man turns the body to ash and extinguishes wisdom, abandons form and severs thought. Within, he has no toil of functioning illumination; without, he ceases the root of great affliction. Transcendent, he is forever severed from the multitude of existents; blended, he is of the same substance as the Great Void. Quiet without sound, placid without omen, he departs forever into obscurity, none knowing whither he goes. It is like the lamp exhausted and the fire extinguished, oil and brightness both depleted. This is nirvāṇa without remainder. A sūtra says: 'The five skandhas are forever exhausted, like a lamp being extinguished.' Thus, 'with remainder' can have an appellation, while 'without remainder' can be nameless. When 'nameless' is established, those who honor emptiness take delight in and esteem quietude; when 'having an appellation' arises, those who cherish virtue all the more revere sagely efficacy. These are indeed the texts handed down by canonical scriptures, the tracks left by former sages. Yet you say that being and non-being are cut off within, appellations sink away without, where seeing and hearing cannot reach, and where the four formless attainments are obscured! This causes those who cherish virtue to cut themselves off, and those who honor emptiness to have nothing to rely on. It is no different from stopping ears and eyes within an embryonic shell, hiding celestial images beyond the clouds, and then demanding the distinction between gong and shang notes, or discerning the difference between black and white! You only know to relegate the ultimate man far beyond being and non-being, singing lofty tones and peerless melodies outside form and name; yet the purport of your treatise ultimately has nowhere to return, and the dark path inherently remains hidden and unrevealed. Reflecting quietly and searching profoundly, I find nowhere to lodge my thought. How could this be called 'brightening a great light in a dark chamber, or playing profound notes where nothing is heard'?