肇論 1.63

1.63

有名曰：夫渾元剖判，萬有參分。有既有矣，不得不無。無自不無，必因於有。所以高下相傾、有無相生，此乃自然之數，數極於是。以此而觀，化母所育理無幽顯，恢恑憰怪無非有也。有化而無，無非無也。然則有無之境，理無不統。經曰：「有無二法，攝一切法。」又稱三無為者，虛空、數緣盡、非數緣盡。數緣盡者，即涅槃也。而論云：「有無之表，別有妙道，妙於有無，謂之涅槃。」請覈妙道之本。果若有也，雖妙非無；雖妙非無，即入有境。果若無也，無即無差；無而無差，即入無境。總而括之、即而究之，無有異有而非無，無有異無而非有者。明矣。而曰「有無之外別有妙道，非有非無謂之涅槃。」吾聞其語，未即於心也。

The Named One said: "When the primordial chaos divided, the myriad beings differentiated into three. Once being exists, it must become non-being; non-being is not non-being on its own, but must depend on being. Therefore, high and low incline toward each other, and being and non-being give birth to each other; this is the natural order of things, and the order reaches its limit here. Viewed from this perspective, of what is nurtured by the mother of transformation, there is in principle no hidden or manifest: all monstrous, deceptive, and bizarre things are nothing other than being. When being transforms into non-being, nothing is other than non-being. Thus, the realm of being and non-being leaves nothing ununified in principle. The sūtra says: 'The two dharmas of being and non-being encompass all dharmas.' It also speaks of the three asaṃskṛtas: space, cessation through deliberate analysis, and cessation not through deliberate analysis. Cessation through deliberate analysis is precisely nirvāṇa. Yet your treatise says: 'Beyond being and non-being there is separately a wondrous path; being more subtle than being and non-being, it is called nirvāṇa.' Let us examine the basis of this wondrous path. If it is truly being, then though wondrous, it is not non-being; and if though wondrous it is not non-being, it falls into the realm of being. If it is truly non-being, then non-being is without distinction; and if non-being is without distinction, it falls into the realm of non-being. Summing it up and examining it to the end, it is clear that there is no being distinct from being that is not non-being, and no non-being distinct from non-being that is not being. Yet you say, 'Outside of being and non-being there is separately a wondrous path; being neither being nor non-being, it is called nirvāṇa.' Having heard these words, they have not yet convinced my heart."