[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059) › 6.84 # 高僧傳 6.84 高僧傳 6.84 - **Language:** Classical Chinese ### [6.84](https://indike.org/pramana/in.bauddha.taisho.2059.6.84) 肇後又著〈不真空論〉、〈物不遷論〉等，并注《維摩》及製諸經論序，並傳於世。及什之亡後，追悼永往，翹思彌厲，乃著〈涅槃無名論〉。其辭曰：「經稱有餘、無餘涅槃。涅槃，秦言無為，亦名滅度。無為者，取乎虛無寂寞，妙絕於有為。滅度者，言乎大患永滅，超度四流。斯蓋鏡像之所歸，絕稱之幽宅也。而曰有餘、無餘者，蓋是出處之異號，應物之假名。余嘗試言之，夫涅槃之為道也，寂寥虛曠，不可以形名得；微妙無相，不可以有心知。超群有以幽昇，量太虛而永久，隨之弗得其蹤，迎之罔眺其首，六趣不能攝其生，力負無以化其體，眇渀惚恍，若存若往。五目莫覩其容，二聽不聞其響，窈窈冥冥，誰見誰曉。彌倫靡所不在，而獨曳於有無之表。然則言之者失其真，知之者返其愚，有之者乖其性，無之者傷其軀。所以釋迦掩室於摩竭，淨名杜口於毘耶。須菩提唱無說以顯道，釋梵乃絕聽而雨花，斯皆理為神御，故口為之緘默。豈曰無辯？辯所不能言也。經曰：『真解脫者，離於言數。寂滅永安，無終無始，不晦不明，不寒不暑，湛若虛空，無名無證。』論曰：『涅槃非有，亦復非無。言語路絕，心行處滅。』尋夫經論之作也，豈虛構哉？果有其所以不有，故不可得而有；有其所以不無，故不可得而無耳。何者？本之有境，則五陰永滅，推之無鄉，則幽靈不竭。幽靈不竭，則抱一湛然；五陰永滅，則萬累都捐。萬累都捐，故與道通同；抱一湛然，故神而無功；神而無功，故至功常在；與道通同，故沖而不改；沖而不改，不可為有。至功常在，不可為無。然則有無絕於內，稱謂淪於外，視聽之所不暨，四空之所昏昧。恬兮而夷，泊焉而泰，九流於是乎交歸，眾聖於此乎冥會。斯乃希夷之境，太玄之鄉。而欲以有無題牓，其方域，而語神道者，不亦邈哉。」其後「十演九折」，凡數千言，文多不載。 > Later, Zhao also composed the Treatises on Emptiness of the Non-Absolute (Buzhenkong lun), on Things Do Not Shift (Wu buqian lun), and others, as well as commentaries on the Vimalakīrtinirdeśa and prefaces to various sūtras and treatises, all of which circulated in the world. After Kumārajīva passed away, mourning his eternal departure and longing for him with ever greater intensity, Zhao composed the Treatise on the Namelessness of Nirvāṇa (Niepan wuming lun). Its text says: "The sūtras speak of nirvāṇa with remainder and without remainder. Nirvāṇa, in the language of Qin, is 'unconditioned' (wuwei), and is also called 'extinction and deliverance' (miedu). 'Unconditioned' takes its sense from empty nothingness and quietude, being subtly transcendent over the conditioned. 'Extinction and deliverance' refers to the eternal extinction of the great affliction and crossing beyond the four currents. This is that to which images in a mirror return, the profound dwelling where designations are severed. As for speaking of 'with remainder' and 'without remainder,' these are merely different designations for emerging or withdrawing, provisional names adapted to things. Let me attempt to speak of it: As a way, nirvāṇa is silent, void, and vast, and cannot be grasped by form or name; subtle, wondrous, and markless, it cannot be known with an intentional mind. Transcending all existence, it ascends obscurely; measuring Great Emptiness, it endures forever. Following it, one cannot find its tracks; greeting it, one cannot gaze upon its head. The six destinies cannot encompass its birth, and the forces of change have nothing by which to alter its body. Dim and indistinct, it is as if present, as if gone. The five eyes cannot behold its form, the two hearings cannot perceive its sound. Dark and obscure, who can see it? Who can understand it? Pervasive and all-embracing, there is nowhere it is not present, yet it alone trails beyond existence and non-existence. Thus, he who speaks of it loses its reality; he who \[claims to\] know it reverts to folly; he who takes it as existent violates its nature; he who takes it as non-existent harms its body. For this reason, Śākyamuni sealed his chamber in Magadha, and Vimalakīrti closed his mouth in Vaiśālī. Subhūti proclaimed that there is no preaching so as to manifest the Way, and Śakra and Brahmā ceased listening and rained down flowers. In all these cases, principle guided the spirit, and so their mouths remained sealed in silence. How could one say they had no eloquence? They were eloquent about that which cannot be spoken. A sūtra says: 'True liberation is separated from words and numbers. In quiescent extinction it is eternally secure, without end and without beginning, neither dark nor bright, neither cold nor hot, clear as empty space, without name and without realization.' A treatise says: 'Nirvāṇa is neither existent nor non-existent. The path of language is cut off; the place of mental activity is extinguished.' When we examine the composition of the sūtras and treatises, how could they be mere fabrications? There indeed is that by which it is not existent, and so it cannot be apprehended as existent; there is that by which it is not non-existent, and so it cannot be apprehended as non-existent. Why is this? If one traces it to the realm of existence, the five skandhas are eternally extinguished; if one infers it to the realm of non-existence, the subtle spirit is inexhaustible. Because the subtle spirit is inexhaustible, it embraces the One in tranquil clarity; because the five skandhas are eternally extinguished, the ten thousand burdens are entirely cast off. Because the ten thousand burdens are entirely cast off, it merges in unity with the Way; because it embraces the One in tranquil clarity, it is divine yet without contrivance. Because it is divine yet without contrivance, ultimate efficacy is ever present; because it merges in unity with the Way, it is empty yet unchanging. Being empty yet unchanging, it cannot be deemed existent; ultimate efficacy being ever present, it cannot be deemed non-existent. Thus, existence and non-existence are cut off within, and appellations sink away without; it is that which sight and hearing do not reach, and that where the four formless absorptions are dim and benighted. Tranquil and serene, placid and grand, here the nine streams converge, and here all the sages meet in obscurity. This is indeed the realm of the subtle and indistinct, the homeland of the Great Mystery. Yet to attempt to post signs of existence and non-existence over its domains and speak of its divine way—is that not far wide of the mark?" Thereafter followed the "Ten Expositions and Nine Refutations," totaling several thousand words, which are too extensive to record here. > — English (machine translation) (machine translation) - [Previous: 6.83](https://indike.org/pramana/in.bauddha.taisho.2059.6.83) - [Next: 6.85](https://indike.org/pramana/in.bauddha.taisho.2059.6.85) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2059.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2059~en-mt.6.84) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.80.66) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2059.6.84](https://indike.org/pramana/in.bauddha.taisho.2059.6.84) · Pramāṇa