肇論疏 3.61

3.61

雖得涅槃，乃是無得之得，無有定得，故云爾也。無名曰夫真由離起下，離著則成真，有著則成偽也。著故有得下，心中有著，則有所得。若離著，反此也。而云無名者，無有得名也。是以則真者，同真則謂准則也。依真無著則成於真，依偽有著則成於偽也。子以有得為得故求得於有得者，此乃法偽同偽也。吾以無得為得故得在於無得者，此是則真同真也。且談論之作必先定其本者，本，宗也。既論涅槃下，依涅槃宗而說涅槃也。若就涅槃以興言下，若就涅槃本宗為言，則一切諸法體性皆空，皆是涅槃真體，復何得耶。何者下，釋涅槃之真性也。妙盡常數者，不同諸法之數。亦可是五陰十二入十八界，亦得但是心數也。融冶二儀者，融通天地。如鑪冶之鎔金，無不同也。滌蕩萬有者，洗滌除蕩無不空也。均天人下，明不二也。內視不見己者，內視涅槃，不見其己體也。返聽不聞我者，却聽涅槃，不聞其聲也。我者，涅槃也。未嘗有得下，非二邊也。經曰涅槃非眾生者，此論凡所引經乃有二體：一者標名，二者不標名。標者是經全文，不標者是諸經大況。未必全然，多如此也。今此所引，是諸經之大況耳。維摩詰云至不復更滅，《淨名》全文也。此明下，釋經意也。雖滅不滅，故言無滅耳。然則眾生非眾生下，已前皆是鑪冶總答，此下正答所難，明玄德也。眾生自空，故無能得之者；涅槃亦空，故無可得之者也。放光云菩提從有得耶下，此引《大品》文以明涅槃耳。從此至然則都無得耶答曰不也，皆是經文也。有謂有心，無謂無心。餘句亦爾，皆論心也。又以有所得為得，無所得為無得，餘句亦爾。又以有相為有得，無相為無得，餘句亦爾。又以有人法為有得，無人法為無得，餘句亦爾。都無得者，謂總無有法得如虛空也。是義云何者，既五句皆非，云何得耶？答曰無所得故名得者，即以無所得名為得耳，亦以得無所得名為得耳，亦可直以無得即名為得耳，是故得無所得也。以是義故，雖得涅槃亦無得也。亦可言得涅槃，得於無得也。無所得謂之得者誰獨不然乎者，此句諸本不同，人多不解，遂加「咸」字，迷誤於人。今此本皎然可見也。若以無得謂為得不以有得名為得者，諸法皆無得，何人獨不得耶？然則玄道在乎絕域故不得以得之者，此謂真諦也。真諦性空，與有乖絕，乃是無真之真，故有無得之得耳。妙智存乎物外故不知以知之者，此謂般若也。般若玄妙，物像之外，乃是無物之物，故有不知之知也。大像隱於無形故不見以見之者，此謂法身也。法身無邊，故云大像。雖云大像，不見其體，故云隱於無形。既是無形之形，故云不可見而見也。大音匿於希聲故不聞以聞之者，此謂一音也。一音說法無有定聲，故云希聲。雖云大音，不聞其聲，故云匿於希聲。既是無聲之聲，故云不聞而聞也。大像、大音，語出《老子》，借文明意耳。至能括囊終古者，《易》坤卦云：括囊，無咎無譽。子夏云：括，結也。謂涅槃之道苞括終古，如括囊之盛物耳。終古者，終極上古也。道達群方者，道引通達也。群方，萬方也。亭毒蒼生者，亭毒，養育也。蒼生，天生也。眾生是天之所生，故曰蒼生。疎而不漏下者，通謂上三句皆不漏也。囊括終古，終古無遺；導達群方皆盡；亭毒蒼生，蒼生不失，故總言不漏耳。《老子》云：天網恢恢，疎而不漏。借語以明涅槃也。汪哉洋哉者，《毛詩》注云：汪洋，水盛大也。《尚書》注云：洋洋，美貌也。何莫由之哉者，何物不由涅槃也。故梵志曰下，此《八師經》文也。此經一卷云：有外道，名耶旬，作此語也。無崖者，謂無邊際也。靡不成就者，謂能成就眾生也。靡不度生者，謂能度眾生也。然則三乘之路開者下，此結〈涅槃論〉之大意也。涅槃是三乘之路，是真而非偽，是賢聖之道，無名之致顯於此矣。又釋，此通結上來諸論也。三乘之論路開，謂〈宗本〉也；真偽之途辨，謂〈不遷〉、〈不真空〉也；賢善之道存，謂〈般若無知〉也；無名之致顯，謂〈涅槃無名〉也。

Although they attain nirvāṇa, it is an attainment of non-attainment, without any determinate attainment; hence it is expressed thus. 'Wuming said: Now, the true arises from detachment' and so forth: departing from attachment is to become true; possessing attachment is to become false. 'Because of attachment, there is attainment' and so forth: having attachment in the mind, one then has attainment. If one departs from attachment, the opposite is the case. And as for saying 'nameless,' it is that there is no name of attainment. 'Therefore, the one who models upon the true': agreeing with the true is called modelling upon it. Relying on the true and being without attachment accomplishes the true; relying on the false and having attachment accomplishes the false. 'You take attainment to be attainment, and therefore seek attainment in what is attained': this is to emulate the false and agree with the false. 'I take non-attainment to be attainment, and therefore my attainment lies in non-attainment': this is to model upon the true and agree with the true. 'Moreover, in the composition of a philosophical discourse, one must first determine its fundamental doctrine': 'root' (ben) means fundamental doctrine (zong). 'Having discussed nirvāṇa' and so forth: expounding nirvāṇa by relying upon the fundamental doctrine of nirvāṇa. 'If one initiates discourse based upon nirvāṇa' and so forth: if one speaks in terms of the fundamental doctrine of nirvāṇa, then the essential natures of all dharmas are empty, all being the true essence of nirvāṇa; what further attainment could there be? 'Why is this so?' and so forth: explaining the true nature of nirvāṇa. 'Wondrously exhaust constant calculations': not like the calculations of various dharmas. It may also refer to the five skandhas, the twelve āyatanas, and the eighteen dhātus; it also can just mean the mental factors (caitta). 'Fuses and smelts the two modes [heaven and earth]': fuses and penetrates heaven and earth. Like melting gold in a furnace, there is nothing not made identical. 'Cleanses and sweeps away all existents': washes and purges away so that nothing is not empty. 'Equalises gods and humans' and so forth: clarifies non-duality. 'Looking inward, one does not see oneself': looking inward at nirvāṇa, one does not see its own essence. 'Listening back, one does not hear myself': listening back to nirvāṇa, one does not hear its sound. 'Myself' refers to nirvāṇa. 'Never having had attainment' and so forth: negating the two extremes. 'A sūtra says: Nirvāṇa is not sentient beings': as for the sūtras cited throughout this treatise, there are two forms: first, stating the title; second, not stating the title. When stated, it is the full text of the sūtra; when not stated, it is the general purport of various sūtras. It is not necessarily entirely so, but mostly like this. What is cited here is just the general purport of various sūtras. 'Vimalakīrti said' up to 'no longer ceases': this is the full text of the Jingming [jing]. 'This clarifies' and so forth: explaining the intention of the sūtra. Although it ceases, it does not cease; hence it is called 'no cessation.' 'Thus, sentient beings are not sentient beings' and so forth: all preceding text was the general answer of the 'furnace and smelting'; from here on, it directly answers the objection, clarifying the profound virtue (xuande). Sentient beings are themselves empty, so there is no one who can attain it; nirvāṇa is also empty, so there is nothing that can be attained. 'The Fangguang says: Is bodhi attained from existence?' and so forth: this cites the text of the Pañcaviṃśatisāhasrikā to clarify nirvāṇa. From this up to 'Are there then no attainments at all? The answer says: No' is all sūtra text. 'Existence' refers to having mind; 'non-existence' refers to being without mind. The other phrases are also like this; they all discuss the mind. Further, one takes having attainment to be attainment, and having no attainment to be non-attainment; the other phrases are also like this. Further, one takes having marks to be having attainment, and having no marks to be non-attainment; the other phrases are also like this. Further, one takes having persons and dharmas to be having attainment, and having no persons or dharmas to be non-attainment; the other phrases are also like this. 'No attainments at all' means having no dharma attained whatsoever, like empty space. 'What is the meaning of this?': since all five phrases are negated, how can there be attainment? 'The answer says: Because there is nothing to be attained, it is called attainment': this is simply taking having nothing to be attained as attainment; it is also taking attaining the unattainable as attainment; it may also be that directly taking non-attainment is called attainment; therefore one attains having nothing to be attained. By this meaning, although one attains nirvāṇa, there is also no attainment. One may also say that attaining nirvāṇa is attaining in non-attainment. 'If to have nothing to be attained is called attainment, who alone is not so?': this phrase varies across editions; many people did not understand it and consequently added the character xian (all), misleading people. Now this edition is clearly visible. If non-attainment is called attainment, and having attainment is not called attainment, then all dharmas are without attainment; what person alone would not attain it? 'Thus, the profound Way lies in the transcendent realm, and therefore it is attained through non-attainment': this refers to the ultimate truth (paramārtha-satya). The ultimate truth is empty by nature and entirely cut off from existence; it is the truth of no-truth, and therefore there is the attainment of non-attainment. 'Wondrous wisdom resides beyond physical things, and therefore it is known through non-knowing': this refers to prajñā. Prajñā is profound and wondrous, beyond physical forms; it is the thing of no-things, and therefore there is the knowing of non-knowing. 'The Great Image hides in the formless, and therefore it is seen through non-seeing': this refers to the dharmakāya. The dharmakāya is boundless, hence called the 'Great Image'. Although it is called the Great Image, one does not see its form, hence it is said to 'hide in the formless'. Since it is the form of the formless, it is said to be seen through non-seeing. 'The Great Sound conceals itself in subtle silence, and therefore it is heard through non-hearing': this refers to the single voice (ekasvara). Expounding the Dharma with a single voice has no fixed sound, hence called 'subtle silence'. Although it is called the Great Sound, one does not hear its sound, hence it is said to be 'concealed in subtle silence'. Since it is the sound of soundlessness, it is said to be heard through non-hearing. 'Great Image' and 'Great Sound' are terms from Laozi, borrowing the text to clarify the meaning. Up to 'capable of enclosing all antiquity': the Kun hexagram of the Yijing says, 'Enclosed in a bag: neither blame nor praise.' Zixia said, 'Enclosed means tied.' It means the Way of nirvāṇa embraces all antiquity, like an enclosed bag holding things. 'All antiquity' means reaching back to the ultimate ancient times. 'Leading and opening all directions': guiding and penetrating through. 'All directions' means the myriad realms. 'Nourishing and bringing to fruition the myriad beings': tingdu means rearing and nurturing. 'Cang sheng' (myriad beings) means those born of Heaven. Sentient beings are born of Heaven, hence called cang sheng. 'Sparse, yet nothing slips through' and so forth: this broadly refers to the preceding three lines, in that none slips through. Enclosing all antiquity, antiquity is without omission; leading and opening all directions, all are exhausted; rearing and nurturing the myriad beings, the myriad beings are not lost; therefore it summarises that nothing slips through. Laozi says, 'Heaven's net is wide, sparse yet nothing slips through.' It borrows the phrase to clarify nirvāṇa. 'How vast and boundless!': the commentary to the Mao Shi says, 'Wangyang means the greatness of waters.' The commentary to the Shangshu says, 'Yangyang means an appearance of beauty.' 'What is there that does not proceed from it?': what thing does not proceed from nirvāṇa? 'Therefore, a brahmacārin said' and so forth: this is text from the Bashi jing (Sūtra of the Eight Masters). This one-fascicle sūtra says: there was a non-Buddhist named Yexun who made these statements. 'Cliff-less' means boundless. 'Nothing that is not accomplished' means being able to accomplish sentient beings. 'Nothing whose life is not delivered' means being able to liberate sentient beings. 'Thus, the path of the three vehicles opens' and so forth: this concludes the general purport of the 'Treatise on Nirvāṇa'. Nirvāṇa is the path of the three vehicles, is true and not false, and is the Way of the sages and worthies; the purport of the nameless is made manifest here. Another explanation: this generally concludes all the preceding treatises. 'The path of the three vehicles opens' refers to the 'Zongben [yi]'; 'the paths of the true and the false are distinguished' refers to the 'Buqian [lun]' and 'Buzhenkong [lun]'; 'the Way of the worthy and the good abides' refers to the 'Bore wuzhi [lun]'; 'the purport of the nameless is made manifest' refers to the 'Niepan wuming [lun]'.