[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 10.66 # 出三藏記集 10.66 出三藏記集 10.66 - **Language:** Classical Chinese ### [10.66](https://indike.org/pramana/in.bauddha.taisho.2145.10.66) 夫宗極無為以設位。而聖人成其能。昏明代謝以開運。而盛衰合其變。是故知嶮易相推理有行藏。屈申相感數有往復。由之以觀。雖冥樞潛應圓景無窮。不能均四象之推移一其會通。況時命紛謬世道交淪。而不深根固蔕寧極以待哉。若達開塞之有運時來非由遇。則正覺之道不虛凝於物表。弘教之情亦漸可識矣。有大乘高士。厥號龍樹。生于天竺。出自梵種。積誠曩代契心在茲。接九百之運。撫頹薄之會。悲蒙俗之茫昧。蹈險跡而弗悋。於是卷陰衡門雲翔赤澤。慨文明之未發。思忽躍而勿用。乃喟然嘆曰。重夜方昏。非熒燭之能照。雖白日寢光。猶可繼以朗月。遂自誓落簪表容玄服。隱居林澤守閑行禪。靖慮研微思通過半。因而悟曰。聞之於前論。大方無垠。或有出乎其外者。俄而迴步雪山。啟神明以訊志。將歷古仙之所遊。忽遇沙門於巖下。請質所疑。始知有方等之學。及至龍宮。要藏祕典靡不管綜。滯根既拔。則名冠道位德備三忍。然後開九津於重淵。朋鱗族而俱遊。學徒如林英彥必集。由是外道高其風。名士服其致。大乘之業於茲復隆矣。其人以般若經為靈府妙門宗一之道。三乘十二部由之而出。故尤重焉。然斯經幽奧厥趣難明。自非達學尠得其歸。故敘夫體統辨其深致。若意在文外而理蘊於辭。輒寄之賓主。假自疑以起對。名曰問論。其為要也。發軫中衢啟惑智門。以無當為實無照為宗。無當則神凝於所趣。無照則智寂於所行。寂以行智則群邪革慮。是非息焉。神以凝趣則二諦同軌。玄𨅊一焉。非夫正覺之靈撫法輪而再轉。孰能振大業於將頹。紐遺綱之落緒。令微言絕而復嗣。玄音輟而復詠哉。雖弗獲與若人並世。叩津聞道。至於研味之際。未嘗不一章三復欣於有遇。其中可以開蒙朗照。水鏡萬法。固非常智之所辨請略而言。生塗兆於無始之境。變化搆於倚伏之場。咸生於未有而有滅於既有而無。推而盡之。則知有無迴謝於一法。相待而非原。生滅兩行於一化。映空而無主。於是乃即之以成觀。反鑒以求宗。鑒明則塵累不止。而儀像可覩。觀深則悟徹入微而名實俱玄。將尋其要必先於此。然後非有非無之談。方可得而言。嘗試論之。有而在有者。有於有者也。無而在無者。無於無者也。有有則非有。無無則非無。何以知其然。無性之性謂之法性。法性無性。因緣以之生。生緣無自相。雖有而常無。常無非絕有。猶火傳而不息。夫然則法無異趣。始末淪虛。畢竟同爭有無交歸矣。故遊其樊者。心不待慮智無所緣。不滅相而寂。不修定而閑。不神遇以斯通焉。識空空之為玄。斯其至也。斯其極也。過此以往。莫之或知。又論之為體。位始無方而不可詰。觸類多變而不可窮。或開遠理以發興。或導近習以入深。或闔殊塗於一法而弗雜。或闢百慮於同相而不分。此以絕夫疊凡之談而無敵於天下者也。爾乃博引眾經以贍其辭。暢發義音以弘其美。美盡則智無不周。辭博則廣大悉備。是故登其涯而無津。挹其流而弗竭汪汪焉莫測其量。洋洋焉莫比其盛。雖百川灌河。未足語其辯矣。雖涉海求源。未足窮其邃矣。若然者非夫淵識曠度。孰能與之潛躍。非夫越名反數。孰能與之澹漠。非夫洞幽入冥。孰能與之冲泊哉。有高座沙門。字曰童壽。宏才博見智周群籍。翫服斯論佩之彌久。雖神悟發中必待感而應。于時秦主姚王。敬樂大法招集名學。以隆三寶。德洽殊俗化流西域。是使其人聞風而至。既達關右。即勸令宣譯。童壽以此論深廣難卒精究。因方言易省。故約本以為百卷。計所遺落殆過參倍。而文藻之士猶以為繁。咸累於博罕既其實。譬大羹不和雖味非珍。神珠內映雖寶非用。信言不美固有自來矣。若遂令正典隱於榮華。玄樸虧於小成。則百家競辨九流爭川。方將幽淪長夜。背日月而昏逝。不亦悲乎。於是靜尋所由。以求其本。則知聖人依方設訓。文質殊體。若以文應質則疑者眾。以質應文則悅者寡。是以化行天竺。辭樸而義微。言近而旨遠。義微則隱昧無象。旨遠則幽緒莫尋。故令翫常訓者牽於近習。束名教者或於未聞。若開易進之路則階藉有由。曉漸悟之方則始涉有津。遠於是簡繁理穢以詳其中。令質文有體義無所越。輒依經立本繫以問論。正其位分使類各有屬。謹與同止諸僧。共別撰以為集要。凡二十卷。雖不足增暉聖典。庶無大謬。如其未允請俟來哲。 > Now, the Ultimate Principle establishes its station through non-action, and the sage brings his potency to fruition. Darkness and brightness alternate to unfold destiny, and prosperity and decline combine in their vicissitudes. Thus we know that when peril and ease push upon one another, the Principle has its times for action and retirement; when contraction and expansion affect one another, destiny has its cycles of coming and going. Looking at it from this standpoint: though the hidden pivot subtly responds and the round celestial cycle is boundless, it cannot level the shifts of the four seasons or make their convergence uniform. How much less, when the times and fortunes are disordered and errant, and worldly paths are jointly sinking, could one fail to set deep roots and firm base, resting in the utmost to await the right time? If one understands that the opening and closing of events follow destiny and that the coming of the season is not by mere chance encounter, then the Way of the Rightly Awakened One does not congeal in vain beyond material things, and the intention to propagate the teaching can also gradually be recognized. > > There was an eminent scholar of the Great Vehicle whose name was Nāgārjuna. He was born in India and came from a brāhmaṇa clan. Amassing sincerity over past ages, his mind's aspiration was set upon this. Meeting the destiny of the nine-hundredth year, and addressing the age of moral decline and shallowness, he grieved over the vast ignorance of the deluded populace; stepping onto perilous tracks, he felt no stinginess \[for himself\]. Thereupon he furled his shade at his humble door, and took flight like a cloud above the Red Marsh. Lamenting that civilized brightness was not yet unfolded, he thought of leaping swiftly yet remaining unused. Thus he sighed with a heavy breath, saying, "The heavy night is now dark; it is not what flickering candlelight can illuminate. Although the bright sun has laid down its light, it can still be succeeded by the clear moon." Thereupon he took a vow to cast off his hairpin, adopt the monastic demeanor, and put on dark robes. Living in seclusion in forests and marshes, he preserved serenity and practiced dhyāna. Calming his thoughts to examine subtleties, his reflective comprehension surpassed that of ordinary people by more than half. He thereby awakened and said: "I have heard from earlier treatises that the Great Direction is boundless; yet perhaps there is something that transcends its exterior." Soon afterward, he turned his steps toward the Snow Mountains (Himālaya). He invoked the spiritual deities to inquire of his aim, intending to visit the haunts traversed by ancient immortals. Suddenly, beneath a cliff, he met a śramaṇa. Asking him to resolve his doubts, he first came to know that there was the study of the Mahāyāna (vaipulya). When he reached the Dragon Palace, there was no essential treasury or secret scripture that he did not master and integrate. Once the roots of his attachments were uprooted, his name topped the stages of the Way and his virtue was complete with the three forbearances. Thereafter, he opened nine fords in the deep abyss, swimming together with the schooling fish. His disciples were like a forest; the eminent and talented inevitably gathered. Because of this, the non-Buddhists elevated his manner, and famous scholars submitted to his intent. The enterprise of the Great Vehicle flourished again from this point. > > This master regarded the Prajñā Sūtra as the spirit's palace, the wondrous gate, and the way of unified principle; the three vehicles and twelve divisions of scriptures issue forth from it. Therefore he held it in especial esteem. Yet this sūtra is profound and abstruse; its purport is difficult to clarify. Unless one is a master of learning, few can attain its ultimate destination. Therefore, he set forth its overarching structure and distinguished its deep intent. Whenever the meaning lay beyond the text and the principle was harbored within words, he immediately entrusted it to host and guest, feigning doubts of his own to initiate dialogues; it was entitled \*Upadeśa\* (Question and Discourse). As for its essentials: setting forth onto the central thoroughfare, it opens the gate of wisdom to the deluded; it takes non-appropriation as the real and non-illumination as the essential principle. Through non-appropriation, the spirit concentrates upon where it tends; through non-illumination, wisdom is serene in what it traverses. When wisdom is traversed through serenity, the myriad heretics reform their thoughts, and rights and wrongs cease. When the spirit concentrates upon its tendency, the two truths run on the same track, and the dark carriage becomes one. Were it not for the spirit of the Rightly Awakened One turning the Wheel of Dharma a second time, who could revive the great enterprise as it was about to fall, or tie together the loose ends of the abandoned main cords, causing subtle words that were severed to be continued again, and dark notes that had ceased to be chanted anew? > > Although I did not have the fortune to live in the same era as this person, to knock at the ford and hear the Way, yet when examining and savoring it, I never fail to read a chapter thrice and rejoice at having encountered it. What within it can open the unenlightened and brightly illuminate, serving as a water-mirror for the myriad phenomena, is truly not what ordinary wisdom can discern; let me briefly state it. The path of birth dawns in the realm of beginninglessness; change and transformation are constructed in the locus where reliance and lurking reside. All are born from what was not yet existent, and having come to exist, they perish into non-existence. Tracing this to the end, one knows that existence and non-existence revolve and fade away within a single phenomenon: they are mutually contingent and not the primordial source. Arising and ceasing run in tandem within a single transformation: they reflect emptiness and have no master. Thereupon, he immediately approached them to accomplish contemplation, and reversed the mirror to seek the ultimate principle. When the mirror is clear, defilements do not halt \[its reflection\] and forms and images can be seen. When contemplation is deep, awakening penetrates into the subtle, and both name and reality are dark and profound. He who wishes to seek its essentials must begin here; only then may discourse on neither-existence-nor-non-existence be spoken of. > > Let us attempt to discuss it: that which exists and abides in existence is existent in relation to existence; that which does not exist and abides in non-existence is non-existent in relation to non-existence. To take existence as existent is not true existence; to take non-existence as non-existent is not true non-existence. How do we know this is so? The nature of non-nature is called dharmatā. Dharmatā has no nature; conditioned arising comes to be through it. Conditions for arising have no self-characteristic: though existent, they are ever non-existent. Being ever non-existent is not the total annihilation of existence, just as fire is transmitted without ceasing. Such being the case, phenomena have no divergent destinations: beginning and end sink into emptiness; ultimately all contend together, and existence and non-existence mutually converge. Therefore, those who roam within its enclosure have minds that do not wait upon reflection and wisdom that has no object. Without extinguishing characteristics, they are serene; without cultivating concentration, they are at leisure; and without spiritual encounters, they penetrate it in this way. Recognizing that the emptiness of emptiness is the profound mystery—this is its utmost, this is its culmination. Beyond this, nothing can be known. > > Furthermore, as for the substance of the treatise: its station begins without fixed direction and cannot be interrogated; touching upon categories, its variations are manifold and cannot be exhausted. Sometimes it opens distant principles to arouse inspiration; sometimes it guides familiar habits to enter profundity; sometimes it encompasses diverse paths within a single phenomenon without confusion; sometimes it unfolds a hundred thoughts within an identical characteristic without division. By this it surpasses the talk of ordinary men and is without equal under Heaven. Thereupon, he quoted broadly from numerous sūtras to enrich his words, and freely gave voice to meaningful expressions to magnify their beauty. When beauty is fully realized, wisdom is all-encompassing; when the words are broad, the vast and great are all provided. Therefore, if one scales its banks, there is no ford; if one scoops up its flow, it does not run dry. Broad and deep, none can measure its capacity; vast and grand, none can match its magnificence. Even if the hundred rivers were poured into the Yellow River, it would not suffice to describe its eloquence; even if one traversed the sea to seek the source, it would not suffice to exhaust its profundity. If so, were it not for a person of abyss-like knowledge and vast measure, who could dive and leap with it? Were it not for one who transcends names and returns to numbers, who could dwell in tranquil indifference with it? Were it not for one who penetrates the hidden and enters the dark, who could abide in quiet detachment with it? > > There was an eminent śramaṇa of the high seat whose name was Kumārajīva. Of magnificent talent and broad learning, his wisdom encompassed all scriptures. He savored and wore this treatise, cherishing it for a long time. Although his spiritual awakening arose from within, it necessarily awaited an impetus to respond. At that time, the Qin ruler, King Yao, revered and delighted in the Great Dharma; he assembled famous scholars to exalt the Three Jewels. His virtue reached diverse customs, and his transforming influence flowed to the Western Regions. This caused this master, hearing of his renown, to arrive. Once he reached the west of the passes, the king immediately urged him to proclaim and translate it. Kumārajīva, considering that this treatise was deep and broad and could not easily be studied exhaustively in haste, made it concise and condensed the original into one hundred fascicles, using the regional language for ease and brevity. He calculated that what had been omitted was nearly more than three times as much. Yet scholars of literary style still considered it cumbersome; they were all encumbered by breadth and seldom plumbed its reality. It is like the great sacrificial broth being unseasoned—though its taste is plain, it is not a delicacy; or a divine pearl shining within—though a treasure, it is not used. That truthful words are not beautiful indeed has its precedent! If the orthodox scripture were to be hidden behind ornate flourishes, and the profound simplicity impaired by petty accomplishments, then the hundred schools would vie in disputation and the nine lineages of thought would contend like rivers; they would sink darkly into the long night, turning their backs on the sun and moon and perishing in darkness. Would that not be lamentable? > > Thereupon, quietly searching for the reasons and seeking their roots, \[I\] knew that the sages set down instructions in accordance with the region, and simplicity and embellishment have distinct forms. If one meets simplicity with embellishment, those who doubt will be many; if one meets embellishment with simplicity, those who are pleased will be few. Therefore, when the teaching was practiced in India, the words were plain and the meaning subtle; the language was immediate and the purport far-reaching. When the meaning is subtle, it is hidden, dark, and without form; when the purport is far-reaching, its obscure threads cannot be traced. Thus, those who relish ordinary teachings are pulled by familiar habits, and those bound by conventional names and teachings are perplexed by what they have not heard. If one opens an easy path of progress, then the steps and footholds will have a basis; if one clarifies the method of gradual awakening, then those who first wade in will have a ford. I, Huiyuan, thereupon eliminated redundancies and pruned disorderly passages to make its middle clear, so that simplicity and embellishment would each have their form and the meaning would not be violated. I have relied on the sūtra to establish the fundamental text, appended the questions and discourses to it, and corrected their positions and divisions so that each category has its affiliation. Respectfully, together with the various monks residing with me, I have separately compiled an abridged essential collection, in twenty fascicles in all. Although it is not sufficient to add splendor to the sacred scripture, I hope it is free of major errors. If it is not yet satisfactory, I beg to await future men of wisdom. > — English (machine translation) (machine translation) - [Previous: 10.65](https://indike.org/pramana/in.bauddha.taisho.2145.10.65) - [Next: 10.67](https://indike.org/pramana/in.bauddha.taisho.2145.10.67) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2145.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.10.66) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.10.66](https://indike.org/pramana/in.bauddha.taisho.2145.10.66) · Pramāṇa