肇論 1.63

1.63

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."