肇論疏 3.37

3.37

非有非無是謂妙有，故云妙存也。無名曰夫言由名起下，言因名字，名字因體相也。相因可相；無相，無名也。若以義分之，則因可相屬前科，謂相貌因可相而立也。無相無名下，覆遣前語。諸法無相，是故無名，以無名故無言說，以無言說故不可聞也。若以文勢讀之，則「相因可相，無相無名」為句也。經曰涅槃非法非非法下，《涅槃》十九云：如來涅槃非有非無，非有為非無為等。今述彼大意也。子欲聞之耶，而汝欲聞，當為說也。《小雅》云：而如汝。乃、爾、若，皆汝也。雖然善吉有云，此《大品經》文也。庶述其言亦可以言，汝既望述其言，今亦可以言說也。淨名曰不離煩惱而得涅槃，此是彼〈舍利弗章〉中語耳。天女曰不出魔界下，即《淨名》天女語也。彼云：佛說婬怒癡性，即是解脫。解脫，佛界也。婬怒癡，魔界也。然則玄道存於妙悟，若然者，妙悟即見道也。妙悟存於即真，知即俗是真，是謂妙悟也。即真則有無齊觀，既知即俗即真，即有無齊一，同實相也。齊觀即彼己莫二，既能齊觀，則此彼何別？已是此也。所以天地與我同根，同一道根也。萬物與我一體，同一道體也。同我則非復有無，既知同矣，更無有無之別也。異我則乖於會通，若言萬物與我異者，則不能會通也。所以不出不在下，正以萬物無別故，道在其中。體之則不出，惑之則不在也。何則夫至人虛心默照下，釋所以不出不在也。虛心者無執，默照者潛通也。妙理皆盡，故無不統耳。懷六合於胸中下，四方上下，六合也。明見六合於心中，而心智有餘力也；明見萬有於心中，而心神無滯執也。至能拔玄根於未始，無始已來玄理根源而能拔出，又如群動即靜也。恬淡淵默妙契自然，恬淡，靜也。淵默，如淵之澄靜也。妙契，謂妙悟也。自然，謂天然之理也。所以處有不有居無不無，處有不同有也，居無不同無也。居無不無故不無於無下，居無不同無，亦不無於無也；處有不同有，亦不有於有也。故能不出有無而不在有無，正以處有不有故不在有中，不有於有故不出有中；居無不無故不在無中，不無於無故不出無中耳。然則法無有無之相下，若然者，則知諸法無有無之相等也。無有定有定無相，無有定有定無知也。聖無有無之知故則無心於內下，心是內法，數是外法也。此彼寂滅物我冥一，此謂內心也，彼謂外法也。物我亦是內外彼此也。泊爾無朕乃曰涅槃，寂泊無迹也。圖度絕矣，言不可測度也。容可責之於有無之內下，何容可責於有無之內求涅槃也，又可徵之於有無之外？容字貫下句，何容復可問有無之外徵涅槃乎？

Being neither existent nor non-existent is called "wondrous existence"; hence it is called "Wondrous Existence".

[The text states:] "The Nameless says: 'Now, words arise from names'" and so on: words rely on names, and names rely on substantial characteristics. "Characteristics rely on what can be characterized; where there are no characteristics, there are no names." If divided by meaning, "relying on what can be characterized" belongs to the preceding clause, meaning that appearances are established based on what can be characterized. "Where there are no characteristics, there are no names" and so on overturns and dispels the preceding words: all dharmas lack characteristics and are therefore without names; because they are without names, they lack verbal expression; because they lack verbal expression, they cannot be heard. If read according to the syntactic flow, "Characteristics rely on what can be characterized; where there are no characteristics, there are no names" forms a single sentence.

"The sūtras say: 'Nirvāṇa is neither a dharma nor a non-dharma'" and so on: Fascicle 19 of the Mahāparinirvāṇa-sūtra says: "The Tathāgata's nirvāṇa is neither existent nor non-existent, neither conditioned nor unconditioned," and so forth. Here it recounts its general meaning.

"Do you wish to hear it?": if you wish to hear it, I shall explain it for you. The "Xiaoya" says: er (而) means ru (汝, you); nai (乃), er (爾), and ruo (若) all mean ru (汝, you).

"Even so, Subhūti had a saying": this is a line from the Pañcaviṃśatisāhasrikā Prajñāpāramitā-sūtra.

"Hoping to recount his words, it may now be spoken": since you hope for an account of his words, it can now also be spoken in words.

"Vimalakīrti says: 'Without abandoning afflictions, one attains nirvāṇa'": these are words from the "Chapter on Śāriputra" in that text.

"The goddess says: 'Without leaving behind the realm of Māra'" and so on: these are the words of the goddess in the Vimalakīrti-nirdeśa. That text states: "The Buddha taught that the nature of lust, anger, and delusion is itself liberation." Liberation is the Buddha realm; lust, anger, and delusion are the realm of Māra.

"Thus, the profound Way abides in wondrous awakening": if that is so, wondrous awakening is seeing the Way.

"Wondrous awakening abides in accessing the real": knowing that the conventional itself is the real is called wondrous awakening.

"Accessing the real, one contemplates existence and non-existence equally": once one knows that the conventional itself is the real, existence and non-existence are viewed as equal and identical, sharing the same dharmatā.

"Contemplating them equally, other and self are not dual": once one can contemplate them equally, what difference is there between this and that? "Self" (己) means this.

"Therefore, Heaven and Earth share the same root with me": they share the same root of the Way.

"The myriad things form one body with me": they share the single essence of the Way.

"Being identical with me, there is no longer existence or non-existence": once known to be identical, there is no longer any distinction between existence and non-existence.

"Being distinct from me, one violates comprehensive integration": if one asserts that the myriad things are distinct from oneself, one cannot achieve comprehensive integration.

"Therefore, it neither transcends nor is present [within them]" and so on: precisely because the myriad things are without distinction, the Way is within them. If one realizes it, it does not transcend; if one is deluded about it, it is not present.

"Why is this? Now, the perfect person empties the mind and silently illuminates" and so on: this explains why it neither transcends nor is present within them. An "empty mind" lacks clinging; "silently illuminating" means subtly penetrating. The wondrous principle is completely exhausted, so there is nothing it does not subsume.

"Embracing the six directions within the breast" and so on: the four cardinal directions, above, and below are the six directions. Clearly seeing the six directions within the mind, the mental wisdom still has capacity to spare; clearly seeing the myriad existents within the mind, the mental spirit is free from stagnant attachment.

"He can even uproot the dark source before the beginning": he can uproot the fountainhead of the dark principle that has existed since beginningless time; it is also like all movements being identical with stillness.

"Tranquil, serene, profound, and silent, subtly tallying with nature": "tranquil and serene" (恬淡) means still; "profound and silent" (淵默) means clear and still like an abyss; "subtly tallying" means wondrous awakening; "nature" refers to the principle of naturalness.

"Therefore, dwelling in existence, he is not existent; abiding in non-existence, he is not non-existent": dwelling in existence, he does not assimilate to existence; abiding in non-existence, he does not assimilate to non-existence.

"Abiding in non-existence, he is not non-existent; hence he is not non-existent regarding non-existence" and so on: abiding in non-existence, he does not assimilate to non-existence, nor is he non-existent regarding non-existence; dwelling in existence, he does not assimilate to existence, nor is he existent regarding existence.

"Therefore, he can neither transcend existence and non-existence nor be present within existence and non-existence": precisely because dwelling in existence he is not existent, he is not present within existence; because he is not existent regarding existence, he does not transcend existence. Because abiding in non-existence he is not non-existent, he is not present within non-existence; because he is not non-existent regarding non-existence, he does not transcend non-existence.

"Thus, dharmas lack the characteristics of existence and non-existence" and so on: if that is so, then one knows that dharmas lack the characteristics of existence, non-existence, and so on.

There are no characteristics of definitive existence or definitive non-existence, nor is there knowledge of definitive existence or definitive non-existence.

"Because the sage lacks knowledge of existence and non-existence, he is without mind within" and so on: mind is an internal dharma; categories/numbers are external dharmas.

"This and that are extinguished; matter and self are mysteriously unified": "this" refers to the internal mind; "that" refers to external dharmas. Matter and self are likewise internal and external, this and that.

"Placid and without omen, it is called nirvāṇa": calm and placid without trace.

"Conjecture and reckoning are cut off": meaning it cannot be measured or calculated.

"How could it be permissible to seek it within existence and non-existence" and so on: how could it be permissible to seek nirvāṇa within existence and non-existence? "Or how could one interrogate it outside of existence and non-existence?": the character "how" (容) governs the lower clause as well—how could one again ask to interrogate nirvāṇa outside of existence and non-existence?