肇論 1.69

1.69

The Nameless One said: "Words arise from names, and names are produced by marks. Marks depend on what can be marked; where there are no marks, there are no names. Where there are no names, there is no explanation; where there is no explanation, there is nothing to be heard. The sūtra says: 'Nirvāṇa is neither dharma nor non-dharma. It is without hearing and without explanation, not known by the mind.' How could I dare speak of it, and how could you wish to hear it? Even so, Subhūti had a saying: 'If the multitude can receive it with no-mind and hear it with non-hearing, I shall speak of it with wordless speech.' In the hope of conveying his words, one may speak. Vimalakīrti said: 'Without leaving afflictions, one attains nirvāṇa.' The goddess said: 'Without emerging from the realm of Māra, one enters the realm of the Buddha.' Thus, the mysterious path lies in wondrous awakening, and wondrous awakening lies in encountering the real. Encountering the real means contemplating being and non-being equally; contemplating equally means there is no duality between that and self. Therefore, heaven and earth share the same root with me, and the myriad things are of one body with me. What is identical with me is no longer being or non-being; what is different from me is contrary to comprehensive penetration. Therefore, it neither transcends nor abides, and the Path exists in their midst. Why is this? The ultimate man empties his mind and silently illuminates, leaving no principle ununified. He embraces the six directions within his breast yet his spiritual mirror has room to spare; he reflects the myriad beings within his mind yet his spirit remains ever empty. He can pull up the mysterious root before the beginning, and quiet his mind amidst the myriad movements. Placid and profoundly silent, he wondrously tallies with nature. Therefore, dwelling in being, he is not attached to being; abiding in non-being, he is not attached to non-being. Abiding in non-being and not attached to non-being, he does not treat non-being as non-being; dwelling in being and not attached to being, he does not treat being as being. Hence he can neither transcend being and non-being nor abide in being and non-being. Thus, dharmas have no marks of being or non-being, and the sage has no knowledge of being or non-being. When the sage has no knowledge of being or non-being, he has no intentional mind within; when dharmas have no marks of being or non-being, there is no numerical distinction without. With no numerical distinction without and no intentional mind within, this and that are quiescent and extinguished, things and self are darkly united, and serenely without omen—this is called nirvāṇa. When nirvāṇa is like this, conceptual measurement is cut off. How could it be sought within being and non-being, or investigated outside being and non-being?"