肇論 1.77

1.77

無名曰：夫止此而此、適彼而彼，所以同於得者，得亦得之；同於失者，失亦失之。我適無為，我即無為。無為雖一，何乖不一耶！譬猶三鳥出網，同適無患之域。無患雖同，而鳥鳥各異。不可以鳥鳥各異，謂無患亦異。又不可以無患既一，而一於眾鳥也。然則鳥即無患，無患即鳥。無患豈異？異自鳥耳。如是三乘眾生，俱越妄想之樊，同適無為之境。無為雖同，而乘乘各異。不可以乘乘各異，謂無為亦異。又不可以無為既一，而一於三乘也。然則我即無為，無為即我。無為豈異？異自我耳。所以無患雖同，而升虛有遠近；無為雖一，而幽鑒有淺深。無為即乘也，乘即無為也。此非我異無為，以未盡無為故有三耳。

The Nameless said: Indeed, stopping here one is 'this', and going there one is 'that'. Therefore, 'He who identifies with attainment, attainment also attains him; he who identifies with loss, loss also loses him.' When I go to the asaṃskṛta, I am identical with the asaṃskṛta. Although the asaṃskṛta is one, how does it conflict with not being one? For example, like three birds escaping a net, they equally go to a realm free from affliction. Although freedom from affliction is identical, bird and bird are each different. One cannot, because bird and bird are each different, say that freedom from affliction is also different. Nor can one, because freedom from affliction is already one, make the many birds one. Thus the birds are identical with freedom from affliction, and freedom from affliction is identical with the birds. Could freedom from affliction be different? The difference is from the birds themselves. In this way, sentient beings of the triyāna all cross the cage of delusive conceptualization and equally go to the realm of the asaṃskṛta. Although the asaṃskṛta is identical, vehicle and vehicle are each different. One cannot, because vehicle and vehicle are each different, say that the asaṃskṛta is also different. Nor can one, because the asaṃskṛta is already one, make the triyāna one. Thus I am identical with the asaṃskṛta, and the asaṃskṛta is identical with me. Could the asaṃskṛta be different? The difference is from myself alone. Therefore, although freedom from affliction is identical, their ascending the void has far and near; although the asaṃskṛta is one, their profound insight has shallows and depths. The asaṃskṛta is identical with the vehicle, and the vehicle is identical with the asaṃskṛta. This is not that the self is different from the asaṃskṛta, but because they have not exhausted the asaṃskṛta, there are three.