T45n1859_肇論疏
大正藏第 45 冊 No. 1859 肇論疏
No. 1859 [cf. No. 1858]
肇論疏捲上 序
釋元康撰
肇論序小招提達法師作者 就此一論。文有二章。前序文。后論本。今言肇論序者。後秦姚興時。長安釋僧肇法師。作宗本不遷等論。從人立名。故云肇論。敘述肇法師所作論意。故名為序。爾雅云。東西墻謂之序。郭象注云。所以序別內外也。今達法師敘述論意。以為論之由漸。如東西墻為舍宅之序。故名為序。而言小招提達法師作者。閏州江寧縣。舊是丹陽郡。始自吳朝。爰及宋齊梁陳六代以來。佛教興盛。伽藍精舍接棟連甍。名字相參。往往而有。即如莊嚴寺。則有大莊嚴妙莊嚴。招提寺則有大招提小招提也。大招提是梁時造。小招提是晉時造。慧達法師是陳時人。小招提寺僧也。當陳時名達之者。非止一人。故標其寺。以為別也。有本直云小招提撰。撰者撰集。非是製作。應言作。不應言撰也。直言小招提不言名者。江左敬法師。不呼其名。故但標其寺耳。然此法師。未善文體。所作論序。多有庸音。直以敘述論宗。不無倫次。貴其雅意。如后釋之。所望通人幸無譏誚也。
慧達率愚下 就此序中。開為兩段。前且明作之元由。后正序肇
【現代漢語翻譯】 現代漢語譯本 大正藏第 45 冊 No. 1859 《肇論疏》
No. 1859 [cf. No. 1858]
《肇論疏》捲上 序
釋元康 撰
《肇論》序，小招提（寺廟名）達法師（人名）作。就這部《肇論》而言，文章分為兩個部分：前一部分是序文，后一部分是論的本文。現在所說的《肇論》序，是後秦姚興時期，長安的釋僧肇法師（人名）所作的宗本、不遷等論。因為依作者來命名，所以叫做《肇論》。序是敘述肇法師所作論的意旨，所以叫做序。《爾雅》中說，東西兩邊的墻叫做序。郭象註釋說，序是用來區分內外。現在達法師敘述論的意旨，作為論的由來和發展，就像東西兩邊的墻是房屋的開端一樣，所以叫做序。說到小招提達法師作，閏州江寧縣，舊時是丹陽郡，從吳朝開始，到宋、齊、梁、陳六代以來，佛教興盛，伽藍（寺廟）精舍連綿不斷，名字互相參照，到處都有。比如莊嚴寺，就有大莊嚴、妙莊嚴。招提寺也有大招提、小招提。大招提是梁朝建造的，小招提是晉朝建造的。慧達法師是陳朝人，是小招提寺的僧人。在陳朝，名字叫達的人，不止一個，所以標明他的寺廟，用來區分。有的版本直接說是小招提撰寫。撰寫是收集整理，不是創作。應該說是作，不應該說是撰寫。直接說小招提，不提名字，是因為江左（長江以東地區）尊敬法師，不直呼其名，所以只標明他的寺廟。然而這位法師，不太擅長文章寫作，所作的論序，有很多平庸的語句，只是敘述論的宗旨，不免有些雜亂無章。看重他的雅正之意，所以在後面加以解釋。希望各位通達之人不要譏笑。
慧達率領愚昧之人，以下。就這篇序中，分為兩個段落。前面先說明寫作的緣由，後面正式序述肇
【English Translation】 English version T45, No. 1859 Śāstras on the Jao Treatise
No. 1859 [cf. No. 1858]
Preface to the Śāstras on the Jao Treatise, Volume 1
Composed by Shi Yuan Kang
The preface to the 'Jao Treatise' was written by Dharma Master Da of Small Zhao Ti (name of a temple). Regarding this treatise, the text is divided into two parts: the first part is the preface, and the second part is the main body of the treatise. The preface to the 'Jao Treatise' refers to the treatises on fundamental principles, non-transience, etc., written by Dharma Master Seng Zhao (name of a person) of Chang'an during the Yao Xing period of the Later Qin dynasty. It is named 'Jao Treatise' after the author. The preface narrates the meaning of the treatises written by Dharma Master Zhao, hence it is called a preface. The 'Erya' (an ancient Chinese dictionary) says that the east and west walls are called 'xu' (序, preface). Guo Xiang comments that 'xu' is used to distinguish between inside and outside. Now, Dharma Master Da narrates the meaning of the treatise, taking it as the origin and development of the treatise, just as the east and west walls are the beginning of a house, hence it is called a preface. As for 'written by Dharma Master Da of Small Zhao Ti', Runzhou Jiangning County was formerly Danyang County. From the Wu dynasty to the Song, Qi, Liang, and Chen dynasties, Buddhism flourished, and monasteries and temples were built one after another, with names referring to each other, and they were everywhere. For example, Zhuangyan Temple has Great Zhuangyan and Wonderful Zhuangyan. Zhao Ti Temple also has Great Zhao Ti and Small Zhao Ti. Great Zhao Ti was built during the Liang dynasty, and Small Zhao Ti was built during the Jin dynasty. Dharma Master Hui Da was a person of the Chen dynasty and a monk of Small Zhao Ti Temple. During the Chen dynasty, there was more than one person named Da, so his temple is specified to distinguish him. Some versions directly say that Small Zhao Ti compiled it. 'Compiled' means to collect and organize, not to create. It should be said 'written', not 'compiled'. Directly saying Small Zhao Ti without mentioning the name is because the Jiangzuo (area east of the Yangtze River) respected the Dharma Master and did not call him by his name, so only his temple is specified. However, this Dharma Master was not very skilled in writing, and the preface he wrote has many mediocre sentences, only narrating the purpose of the treatise, inevitably somewhat disorganized. His elegant intention is valued, so it will be explained later. It is hoped that knowledgeable people will not ridicule it.
Hui Da leads the ignorant, below. In this preface, it is divided into two paragraphs. The first part explains the reason for writing, and the second part formally prefaces Zhao
論之宗旨。就前文中開為六段。第一標舉論名。第二稱美人法。第三慶幸逢遇。第四非斥譏嫌。第五申述元情。第六宣明序意。今言率者。爾雅云。率勸也。慧達者名也。長安者。秦家本都咸陽。漢家移都長安。長安是秦時鄉名。即以本為名。名長安縣也。釋僧肇法師者。梁朝會稽嘉祥寺皎法師撰高僧傳云。釋僧肇京兆人。家貧以傭書為業。遂因繕寫。歷觀經史。備盡墳籍。深好玄微。每以老莊為心要。嘗讀老子道德章嘆曰。美則美矣。然期神冥累之方。猶未盡也。后見古維摩經。歡喜頂戴受持。披習玩味。乃言始知所歸矣。因此出家學道。善解方等。兼通三藏。及在冠年而名振關輔。時競舉之徒。莫不猜其早達。咸千里負糧。入關抗辨。肇既才思幽玄。又善談說。承機挫銳。曾不留滯。時京中宿儒。及關外英彥。莫不抱其鉾辨負氣摧衄。后羅什至姑臧。肇自遠從之。什嗟賞無極。及什適長安。肇亦隨還。姚興命肇僧睿等。入逍遙園。詳定經論。肇以去聖人久遠。文義舛雜。先舊所解時有乖謬。乃見什咨稟。所悟更多。因著宗本義。物不遷論。不真空論。般若無知論。竟以呈什。什讀之稱善。乃謂肇曰。吾解不謝。子辭當相抱。時廬山劉遺民。見肇此論嘆曰。不意方袍復有平仲。因以呈遠公。遠乃撫機嘆曰。未嘗有也
【現代漢語翻譯】 現代漢語譯本 此論的宗旨，按照前文分為六個部分。第一部分標明論的名稱。第二部分讚美佛法的殊勝。第三部分慶幸自己能夠遇到佛法。第四部分並非是駁斥或譏諷其他學說。第五部分陳述自己原本的情懷。第六部分闡明寫作此序的意圖。現在解釋『率』字的含義。《爾雅》中說，『率』是勸勉的意思。『慧達』是人名。『長安』，是秦朝的都城咸陽，漢朝遷都到長安。長安是秦朝時的一個鄉名，就用這個名字命名為長安縣。釋僧肇法師，根據梁朝會稽嘉祥寺的皎法師所撰寫的《高僧傳》記載，釋僧肇是京兆人（指今西安一帶），家境貧寒，以替人抄書為生。因此有機會閱讀大量的經史典籍，精通各種書籍。他非常喜歡玄妙的道理，常常以老子和莊子的思想為核心。曾經讀到《老子道德經》時感嘆說：『（老子的思想）確實很美妙，然而它所追求的精神境界，以及擺脫世俗牽累的方法，仍然不夠完善。』後來他看到了古本的《維摩詰經》（Vimalakirti Sutra），非常歡喜，頂戴受持，反覆研習，於是說：『現在才知道我應該歸向哪裡了。』因此出家學佛，精通方等經典（Mahayana sutras），兼通三藏（Tripitaka）。到了成年的時候，他的名聲已經傳遍關中地區。當時那些爭名逐利的人，都嫉妒他年紀輕輕就取得如此成就，不遠千里帶著糧食，來到關中與他辯論。僧肇既有深奧的才思，又善於辯論，能夠抓住對方的弱點，毫不遲疑地反駁。當時京城中的老學究，以及關外的英才俊傑，沒有不被他駁倒而感到羞愧的。後來鳩摩羅什（Kumarajiva）到達姑臧（今甘肅武威），僧肇從遠方去跟隨他。鳩摩羅什非常讚賞他。等到鳩摩羅什來到長安，僧肇也跟隨他回來。姚興命令僧肇、僧睿等人，進入逍遙園，詳細地研究和修訂佛經。僧肇認為，由於距離聖人的時代已經很久遠，佛經的文字和義理有很多錯亂混雜的地方，前人的解釋也時常有謬誤。於是他向鳩摩羅什請教，領悟了更多的道理。因此他寫了《宗本義》、《物不遷論》、《不真空論》、《般若無知論》，全部呈給鳩摩羅什。鳩摩羅什讀後稱讚說：『我的理解不如你，你的文辭應該與我相輔相成。』當時廬山的劉遺民，看到僧肇的這些論著後感嘆說：『沒想到出家人中還有像子產（春秋時期鄭國的賢相）這樣的人。』於是將這些論著呈給慧遠（Huiyuan）法師，慧遠法師撫摸著幾案感嘆說：『前所未有啊！』
【English Translation】 English version The purpose of this treatise is divided into six sections based on the preceding text. The first section highlights the name of the treatise. The second section praises the excellence of the Dharma. The third section rejoices in encountering the Dharma. The fourth section is not to refute or ridicule other doctrines. The fifth section expresses the original sentiments. The sixth section clarifies the intention of writing this preface. Now, regarding the meaning of the word '率' (shuai): The Erya (a Chinese dictionary) says, '率' means to encourage. 'Hui Da' (慧達) is a person's name. 'Chang'an' (長安), was the capital of the Qin dynasty, Xianyang (咸陽). The Han dynasty moved the capital to Chang'an. Chang'an was the name of a village during the Qin dynasty, and it was used as the name for Chang'an County. The Venerable Monk Zhao (釋僧肇) according to the Biographies of Eminent Monks written by Dharma Master Jiao of Ji Xiang Temple in Kuaiji during the Liang Dynasty, was a native of Jingzhao (京兆, present-day Xi'an area). His family was poor, and he made a living by copying books for others. Therefore, he had the opportunity to read a large number of classics and histories, and he was proficient in various books. He was very fond of profound principles, and he often took the thoughts of Lao Tzu (老子) and Zhuang Tzu (莊子) as his core. Once, when he read Lao Tzu's Tao Te Ching (道德經), he sighed and said, '(Lao Tzu's thoughts) are indeed wonderful, but the spiritual realm it pursues, and the methods to get rid of worldly entanglements, are still not perfect.' Later, he saw an ancient version of the Vimalakirti Sutra (維摩詰經), and he was very happy, respectfully received and upheld it, and studied it repeatedly. Then he said, 'Now I know where I should return.' Therefore, he became a monk to study Buddhism, and he was proficient in Mahayana sutras (方等經典), and he was also proficient in the Tripitaka (三藏). By the time he reached adulthood, his reputation had spread throughout the Guanzhong (關中) area. At that time, those who competed for fame and profit were jealous of his achievements at such a young age, and they traveled thousands of miles with food to Guanzhong to debate with him. Monk Zhao had profound talent and was good at debate. He could grasp the weaknesses of the other party and refute them without hesitation. At that time, the old scholars in the capital, as well as the talents and heroes outside the pass, were all ashamed of being refuted by him. Later, Kumarajiva (鳩摩羅什) arrived in Guzang (姑臧, present-day Wuwei, Gansu), and Monk Zhao went from afar to follow him. Kumarajiva greatly appreciated him. When Kumarajiva came to Chang'an, Monk Zhao also followed him back. Yao Xing (姚興) ordered Monk Zhao, Seng Rui (僧睿), and others to enter Xiaoyao Garden (逍遙園) to study and revise the Buddhist scriptures in detail. Monk Zhao believed that because it had been a long time since the time of the sages, there were many errors and confusions in the text and meaning of the Buddhist scriptures, and the explanations of the predecessors were often flawed. Therefore, he asked Kumarajiva for advice and gained more understanding. Therefore, he wrote 'The Meaning of the Fundamental Principle' (宗本義), 'On the Immutability of Things' (物不遷論), 'On the Unreal Emptiness' (不真空論), and 'On the Wisdom of No-Knowing' (般若無知論), and presented them all to Kumarajiva. Kumarajiva praised him after reading them, saying, 'My understanding is not as good as yours, your words should complement mine.' At that time, Liu Yimin (劉遺民) of Mount Lu (廬山), after seeing these treatises by Monk Zhao, sighed and said, 'I didn't expect that there would be someone like Zichan (子產, a wise minister of the Zheng state during the Spring and Autumn period) among the monks.' So he presented these treatises to Dharma Master Huiyuan (慧遠), who stroked the table and sighed, 'Unprecedented!'
。因共披尋玩味。更存往復。及什亡后。追悼永往。翹思彌勵。乃著涅槃無名論。以上秦主姚興。興答旨慇勤。備加贊述。即敕令繕寫。班諸子侄。其為時所重如此。晉義熙十年。卒于長安。春秋三十有一矣。
但末世弘經允屬四依菩薩下 第二稱美人法也。人則肇法師。法則所作論。允者信也。囑者屬也。此字音有二音二義。二音者。一之慾反。二是時欲反。今取前音也。二義者。一是對屬義。二是眷屬義。今是前義也。爾雅云。屬著也。亦可通后義也。涅槃經四依品。明四依菩薩出世護持正法。具煩惱性。能持禁戒。是名第一人。須陀洹人斯陀含人。是名第二。阿那含人。是名第三。阿羅漢人。是名第四。言西國弘經屬在四依。則馬鳴龍樹之流是也。爰傳茲土抑亦其例者。爰于也。爾雅云。爰易也。抑按也。謂此土弘經之人。亦按四依之例。則安遠生肇是也。至如彌天大德童壽桑門者。高僧傳云。釋道安。至習鑿齒造謁。既坐。自云四海習鑿齒。安應聲答云。彌天釋道安。時人以為名答。今言彌天大德。即安法師也。高僧傳云。羅什法師。本名鳩摩羅耆婆。此云童壽。以其善解文什。故云羅什。今言童壽。即什法師也。桑門者。古人譯經名為桑門。近云沙門。皆是梵音輕重之異。此云寂志也。並創始命宗圖
【現代漢語翻譯】 現代漢語譯本：因此大家一起披閱、探尋、玩味，更加懷念往昔，以及鳩摩羅什（Kumārajīva）圓寂后，追悼他永遠離去，思念之情更加強烈。於是撰寫了《涅槃無名論》。以上是秦主姚興（Yao Xing）的事蹟。姚興回覆的旨意慇勤懇切，極盡讚美之詞，隨即下令繕寫，分發給子侄們。他被當時的人們所重視，就是這樣。晉義熙十年，圓寂于長安，享年三十一歲。
但末世弘揚佛經，確實屬於四依菩薩的示現。第二是稱讚美人法。人指的是僧肇法師，法指的是他所作的論。『允』是相信的意思，『囑』是委託的意思。這個字有兩種讀音和兩種含義。兩種讀音，一是『之慾反』，二是『時欲反』，現在取前一種讀音。兩種含義，一是對屬的含義，二是眷屬的含義，現在是前一種含義。《爾雅》說，『屬，著也』，也可以通后一種含義。《涅槃經·四依品》闡明四依菩薩出世護持正法，具有煩惱的性質，能夠持守禁戒，這是第一種人。須陀洹（Srotaāpanna）人、斯陀含（Sakrdāgāmin）人，這是第二種人。阿那含（Anāgāmin）人，這是第三種人。阿羅漢（Arhat）人，這是第四種人。說西域弘揚佛經屬於四依，就像馬鳴（Aśvaghoṣa）、龍樹（Nāgārjuna）之流。由此傳到這片土地，也遵循這個例子。『爰』是於是的意思。《爾雅》說，『爰，易也』。『抑』是按的意思。意思是說，這片土地上弘揚佛經的人，也按照四依的例子，就像慧遠（Huiyuan）、僧肇（Sengzhao）。至於像彌天大德道安法師、童壽鳩摩羅什法師，高僧傳記載，釋道安（Dao'an）與習鑿齒（Xi Zaochi）會面，坐定后，習鑿齒自稱『四海習鑿齒』，道安應聲回答『彌天釋道安』，當時的人認為這是名副其實的回答。現在說的彌天大德，就是道安法師。高僧傳記載，羅什法師，本名鳩摩羅耆婆（Kumārajīva），翻譯成漢語是童壽，因為他善於理解文什，所以叫羅什。現在說的童壽，就是鳩摩羅什法師。桑門，古人翻譯佛經時稱為桑門，現在稱為沙門，都是梵語發音輕重不同造成的差異，意思是寂志。他們都開創了宗派的命運和圖。
【English Translation】 English version: Therefore, everyone together perused, explored, and savored it, further cherishing the past, and after Kumārajīva's passing, mourning his eternal departure, the longing intensified. Thus, he composed the Treatise on the Namelessness of Nirvana. The above concerns the Qin ruler Yao Xing. Yao Xing's reply was earnest and sincere, filled with praise, and he immediately ordered it to be copied and distributed to his sons and nephews. This is how highly he was regarded by the people of that time. In the tenth year of the Yixi era of the Jin Dynasty, he passed away in Chang'an at the age of thirty-one.
However, in the degenerate age, the propagation of the sutras truly belongs to the manifestation of the Four Reliances Bodhisattvas. The second is praising the Dharma of beauty. The person refers to Dharma Master Sengzhao, and the Dharma refers to the treatises he composed. '允 (Yǔn)' means to believe, and '囑 (zhǔ)' means to entrust. This character has two pronunciations and two meanings. The two pronunciations are 'zhī yù fǎn' and 'shí yù fǎn', and now we take the former pronunciation. The two meanings are the meaning of belonging to and the meaning of dependents, and now it is the former meaning. The Erya says, '屬 (shǔ), 著 (zhù)也', which can also be understood as the latter meaning. The Nirvana Sutra, chapter on the Four Reliances, clarifies that the Four Reliances Bodhisattvas appear in the world to protect and uphold the Proper Dharma, possessing the nature of afflictions, and being able to uphold the precepts, this is the first type of person. Srotaāpanna, Sakrdāgāmin, these are the second type of person. Anāgāmin, this is the third type of person. Arhat, this is the fourth type of person. Saying that the propagation of the sutras in the Western Regions belongs to the Four Reliances, is like Aśvaghoṣa, Nāgārjuna and others. From this, it was transmitted to this land, also following this example. '爰 (Yuán)' means therefore. The Erya says, '爰 (Yuán), 易 (yì)也'. '抑 (Yì)' means according to. It means that the people who propagate the sutras in this land also follow the example of the Four Reliances, like Huiyuan, Sengzhao. As for the greatly virtuous Dharma Master Dao'an of Mitian, and the Dharma Master Kumārajīva of Tongshou, the Biographies of Eminent Monks records that when Shi Dao'an met with Xi Zaochi, after they were seated, Xi Zaochi called himself 'Xi Zaochi of the Four Seas', and Dao'an responded, 'Dao'an of Mitian'. People at that time thought this was a fitting reply. The greatly virtuous one of Mitian now refers to Dharma Master Dao'an. The Biographies of Eminent Monks records that Dharma Master Luo Shi, whose original name was Kumārajīva, translated into Chinese as Tongshou, because he was good at understanding the texts, he was called Luo Shi. Tongshou now refers to Dharma Master Kumārajīva. Sangmen, in ancient times, sutra translators were called Sangmen, now they are called Shamen, all of which are differences in the lightness and heaviness of Sanskrit pronunciation, meaning quiet aspiration. They all initiated the fate and plan of the school.
辨格致者。創初也。命告也。宗尊也。圖度也。格量也。致理致也。如安法師立義。以性空為宗。作性空論。什法師立義。以實相為宗。作實相論。是謂命宗也。圖度辨才格量理致也。播揚宣述所事玄虛者。播布也。宣佈佛教。唯以虛玄為事耳。唯斯擬聖默之所祖者。思益經云。汝等比丘。集會當行二事。若聖說法。若聖默然。今言唯安什二法師。所作軌儀。聖默之宗祖也。自降乎以還下。應云降斯已還。而言降乎。非文體也。凡著若僧傳者。謂顯著在傳也。至能正辨方言節文階級者。謂能分別方俗之言。節量經文階級次第也。善核名教精搜義理者。核訓實。搜訓索。謂能研核名教之異同。搜求義理之差當也。揖此群賢語之所統者。揖訓敬也。推敬前人為聖說法之所統者也。有美若人超語兼默者。毛詩云。有美一人清揚婉兮。邂逅相遇適我願兮。論語云。君子哉若人。今合此語。共成一句。而言超語兼默者。超語兼超默。此言超者。謂前安什二師。唯得理而文有所闕。睿師謝公唯得文而理有所闕。今肇法師文理兼備。故名為超。非謂肇法師文。勝睿師及謝公。理勝什師及安公也。何者。論文自云。性空者諸法實相也。見法實相故為正觀。若其異者。便為耶觀。安法師作性空論。什法師作實相論。皆究盡玄宗。何由可勝
。睿法師作大智度論序云。夫萬有本于生生。而生生者無生。變化肇於物始。而始始者無始。然則無生無始者。物之性也。生始不動于性。而萬有陳于外。悔吝生於內者。其唯邪思乎。正覺有以見邪思之自起。故阿含為之作。知滯有之由惑。故般若為之鑑。然鑒本希夷。津涯浩汗。理超文表。趣絕思境。以言求之則乖其深。以智測之則失其旨。二乘所以顛沛於三藏。新學所以曝鰓于龍門者。豈不然乎。謝靈運文章秀髮。超邁古今。如涅槃元來質樸本言。手把腳蹈得到彼岸。謝公改云運手動足截流而度。又如作詩云。白雲抱幽石。碧篠媚清漣。又云日相暉映。空水共澄鮮。此復何由可及。直以肇師兼文兼理。故名勝耳。有人云。肇法師語。超睿公謝公。故云超語。默同安公什公。亦可然也。標本則句句深達佛心。明末則言言備通眾教者。本謂宗本義。末謂涅槃論也。諒是大乘懿典方等博書者。諒信也。小雅懿深也。謂此論是深典博大之書耳。自古自今著文著筆者。此應言自古及今。不應言自今。而今云爾者。欲對下著文著筆故也。文家以有韻為文。無韻為筆。劉氏文心調龍非此語云。孔子曰。文王既沒。文不在茲乎。可有韻乎。固不然也。詳汰名賢所作諸論者。此言支法詳。作實相論。有二家。一者是什法師作。今無此
【現代漢語翻譯】 現代漢語譯本： 睿法師在《大智度論》的序言中寫道：『萬物的存在都根源於生生不息，而這生生不息本身是沒有開始的。變化始於萬物的初始，而這初始的初始也是沒有開始的。』那麼，沒有開始的生和沒有開始的初始，就是萬物的本性。生和初始並不改變其本性，而萬物卻顯現在外。悔恨和吝嗇產生於內心，這大概就是因為邪惡的思慮吧。正覺者能夠看到邪惡思慮的產生，所以有了《阿含經》來對治它。認識到執著于存在的根源在於迷惑，所以有了《般若經》來作為明鑑。然而，明鑑的本體是虛無縹緲的，其範圍是浩瀚無垠的。它的道理超越了文字的表達，它的意趣超越了思慮的境界。用語言去追求它，就會偏離它的深刻；用智慧去揣測它，就會失去它的宗旨。二乘的修行者之所以在三藏經典中顛沛流離，新學的學者之所以在龍門前張口結舌，難道不是因為這個原因嗎？ 謝靈運的文章秀麗奔放，超越古今。比如將《涅槃經》原本質樸的語言，用『手把腳蹈』來比喻到達彼岸，謝公將其改為『運手動足截流而度』。又比如他作詩說：『白雲抱幽石，碧篠媚清漣。』又說：『日相暉映，空水共澄鮮。』這些又怎麼能夠達到呢？只有鳩摩羅什的弟子僧肇法師兼具文采和義理，所以才名聲顯赫。有人說，僧肇法師的言論，超越了慧睿法師和謝靈運。所以說是『超語』。他的沉默，與道安法師和鳩摩羅什法師相同。也可以這樣認為。 標本，指的是句句都深刻地領悟了佛心；明末，指的是言言都完備地通達了眾教。本，指的是宗本義；末，指的是《涅槃論》。這確實是大乘的精妙典籍，是方等部的博大著作。『諒』是相信的意思，『懿』是深奧的意思。意思是說這部論是深奧而博大的書籍。 從古至今，著文寫作的人，這裡應該說『自古及今』，不應該說『自今』。而現在這樣說，是爲了對應下文的『著文著筆』。文家認為有韻律的叫『文』，沒有韻律的叫『筆』。劉勰的《文心雕龍》並非這樣說的。孔子說：『文王既沒，文不在茲乎？』難道可以是有韻律的嗎？當然不是這樣。詳細地篩選各位名賢所作的各種論著，這裡說支謙法師詳細地著作了《實相論》。有兩家，一家是鳩摩羅什法師所作，現在沒有這部。
【English Translation】 English version: The Venerable Rui wrote in the preface to the Mahaprajnaparamita-sastra (Da Zhi Du Lun): 'All existence originates from continuous arising, yet this continuous arising has no beginning. Change begins with the origin of things, yet this origin of origins also has no beginning.' Therefore, that which has no beginning of arising and no beginning of origin is the nature of things. Arising and origin do not alter this nature, yet all existence manifests externally. Regret and miserliness arise internally; this is likely due to evil thoughts. The Perfectly Enlightened One saw the arising of evil thoughts, hence the Agama Sutras were created to counteract them. Knowing that attachment to existence stems from delusion, the Prajnaparamita Sutra serves as a mirror. However, the essence of this mirror is subtle and vast, its principles transcend the expression of words, and its meaning surpasses the realm of thought. To seek it through language is to deviate from its depth; to measure it with wisdom is to lose its essence. Is this not why those of the Two Vehicles stumble in the Three Baskets (Tripiṭaka), and why new scholars are left speechless at the Dragon Gate? Xie Lingyun's writing is elegant and unrestrained, surpassing both the past and present. For example, he altered the original plain language of the Nirvana Sutra, where 'grasping with hands and treading with feet' is used to describe reaching the other shore, to 'moving hands and feet to cut through the stream and cross over.' Also, in his poetry, he wrote: 'White clouds embrace secluded rocks, green bamboos charm clear ripples,' and 'The sun's rays shine brightly, empty water shares its clarity.' How can one achieve such heights? Only the Venerable Sengzhao, a disciple of Kumarajiva, possessed both literary talent and profound understanding of the principles, hence his renowned reputation. Some say that the Venerable Sengzhao's words surpassed those of the Venerable Hui Rui and Xie Lingyun, hence the term 'surpassing words.' His silence was akin to that of the Venerable Dao'an and Kumarajiva. This can also be considered true. 'Standard and root' refers to each sentence deeply understanding the Buddha's mind; 'manifesting the end' refers to each word completely comprehending all teachings. 'Root' refers to the fundamental meaning; 'end' refers to the Nirvana Sutra. This is indeed a profound scripture of the Mahayana, a vast work of the Vaipulya class. 'Liao' means to believe, 'yi' means profound. It means that this treatise is a profound and vast book. From ancient times to the present, those who write and compose, it should be said 'from ancient times to the present,' not 'from now.' The reason for saying it this way now is to correspond to the 'writing and composing' below. Literary scholars consider that which has rhyme to be 'writing' and that which has no rhyme to be 'composition.' Liu Xie's Wen Xin Diao Long does not say this. Confucius said, 'King Wen is already gone, is not culture here with me?' Could it be that it has rhyme? Of course not. To carefully select the various treatises written by famous worthies, this refers to the Venerable Zhi Qian carefully writing the Treatise on Reality (Shi Xiang Lun). There are two versions, one written by the Venerable Kumarajiva, which is now lost.
本。二者是支法詳問。釋慧儀答。此乃是慧儀法師作。非支法詳作也。或六家七宗爰延十二者。江南本皆云六宗七宗。今尋記傳。是六家七宗也。梁朝釋寶唱作續法論一百六十卷云。宋莊嚴寺釋曇濟。作六家七宗論。論有六家。分成七宗。第一本無宗。第二本無異宗。第三即色宗。第四識含宗。第五幻化宗。第六心無宗。第七緣會宗。本有六家。第一家分為二宗。故成七宗也。言十二者。續法論文云。下定林寺釋僧鏡作實相六家論。先設客問二諦一體。然後引六家義答之。第一家以理實無有為空。凡夫謂有為有。空則真諦。有則俗諦。第二家以色性是空為空。色體是有為有。第三家以離緣無心為空。合緣有心為有。第四家以心從緣生為空。離緣別有心體為有。第五家以邪見所計心空為空。不空因緣所生之心為有。第六家以色色所依之物實空為空。世流佈中假名為有。前有六家。後有六家。合為十二家也。故曰爰延十二也。並判其臧否辨其差當。臧否差當即是非也。前六家論中。判第四家為臧。餘五家為否。后六家論中。辨前五家為差。后一家為當也。唯此憲章無弊斯咎者。憲法也。十二家皆有是非之弊。今肇法師所作無有此弊。但是而無非也。良猶襟情泛若不知何系者。良信也。襟是胸襟。情是性。泛然無所繫滯也。
【現代漢語翻譯】 現代漢語譯本 本。『二者是支法詳問』，釋慧儀答：『這乃是慧儀法師所作，並非支法詳所作。』或者說『六家七宗爰延十二』，江南的版本都說是『六宗七宗』。現在查閱記載，應是『六家七宗』。梁朝釋寶唱作《續法論》一百六十卷，其中說宋朝莊嚴寺的釋曇濟，作《六家七宗論》。論中有六家，分成七宗。第一是本無宗，第二是本無異宗，第三是即色宗，第四是識含宗，第五是幻化宗，第六是心無宗，第七是緣會宗。本來有六家，第一家分為二宗，所以成了七宗。說到『十二』，續法論文中說，下定林寺的釋僧鏡作《實相六家論》，先假設提問二諦一體，然後引用六家的義理來回答。第一家認為以理實無有為『空』，凡夫認為有為『有』，空就是真諦，有就是俗諦。第二家認為以色性是空為『空』，色體是有為『有』。第三家認為以離緣無心為『空』，合緣有心為『有』。第四家認為以心從緣生為『空』，離緣別有心體為『有』。第五家認為以邪見所計心空為『空』，不空因緣所生之心為『有』。第六家認為以所依之物實空為『空』，世間流佈中假名為『有』。前面有六家，後面有六家，合為十二家。所以說『爰延十二』。並且評判他們的優劣，辨別他們的差異是否恰當。『臧否差當』就是『是非』的意思。前六家論中，評判第四家為『臧』（好），其餘五家為『否』（不好）。后六家論中，辨別前五家為『差』（錯），后一家為『當』（對）。『唯此無弊斯咎者』，指的是憲法。十二家都有是非的弊端，現在肇法師所作的沒有這些弊端，只是肯定而沒有否定。『良猶襟情泛若不知何系者』，『良』是『信』的意思。『襟』是胸襟，『情』是性情，泛然沒有所繫滯。
【English Translation】 English version Regarding 'The two are detailed questions of Zhi Fa', Shi Huiyi (釋慧儀) replied, 'This was made by Dharma Master Huiyi, not by Zhi Fa Xiang (支法詳).' Or 'Six Schools Seven Sects extended to Twelve', the Jiangnan versions all say 'Six Sects Seven Sects'. Now, upon examining the records, it should be 'Six Schools Seven Sects'. Shi Baochang (釋寶唱) of the Liang Dynasty wrote 'Continuation of the Dharma Treatise' in one hundred and sixty volumes, stating that Shi Tanji (釋曇濟) of Zhuangyan Temple (莊嚴寺) in the Song Dynasty, wrote 'Treatise on the Six Schools and Seven Sects'. The treatise contains six schools, divided into seven sects. The first is Benwu School (本無宗 - Original Non-being School), the second is Benwu Yi School (本無異宗 - Original Non-being Difference School), the third is Jise School (即色宗 - Identity of Form School), the fourth is Shi Han School (識含宗 - Consciousness Containing School), the fifth is Huanhua School (幻化宗 - Illusion School), the sixth is Xinwu School (心無宗 - Mind Non-being School), and the seventh is Yuanhui School (緣會宗 - Dependent Arising School). Originally there were six schools, the first school was divided into two sects, thus becoming seven sects. As for 'Twelve', the 'Continuation of the Dharma Treatise' says that Shi Sengjing (釋僧鏡) of Xiadinglin Temple (下定林寺) wrote 'Treatise on the Six Schools of Real Appearance', first posing the question of the unity of the two truths, and then citing the meanings of the six schools to answer it. The first school considers 'emptiness' as the reality of non-being, and ordinary people consider 'being' as being; emptiness is the ultimate truth, and being is the conventional truth. The second school considers the nature of form as emptiness, and the substance of form as being. The third school considers the absence of mind apart from conditions as emptiness, and the presence of mind together with conditions as being. The fourth school considers the arising of mind from conditions as emptiness, and the separate existence of the mind's substance apart from conditions as being. The fifth school considers the emptiness of mind as conceived by wrong views as emptiness, and the non-empty mind arising from conditions as being. The sixth school considers the real emptiness of the object on which ** relies as emptiness, and the provisional name in worldly circulation as being. There are six schools before and six schools after, totaling twelve schools. Therefore, it is said 'extended to Twelve'. And judge their merits and demerits, and distinguish their differences and appropriateness. 'Zangfou cha dang (臧否差當)' means 'right and wrong'. In the first six schools of thought, the fourth school is judged as 'zang' (臧 - good), and the remaining five schools are judged as 'fou' (否 - bad). In the latter six schools of thought, the first five schools are distinguished as 'cha' (差 - wrong), and the last school is 'dang' (當 - correct). 'Only this ** has no faults or defects' refers to the constitution. The twelve schools all have the drawbacks of right and wrong, but the works of Dharma Master Zhao (肇法師) do not have these drawbacks, only affirmation and no negation. 'Liang you jinqing fanruo buzhi he xi zhe (良猶襟情泛若不知何系者)', 'liang (良)' means 'belief'. 'Jin (襟)' is the chest, 'qing (情)' is the nature, floating without any attachment.
若是不計義。周易云。出涕沱若。溝者不計若寄。以其無有別義故。不計之耳。匹彼淵海數越九流者。淵海廣博。越九流之數。肇法師襟懷廣博。越詳汰諸人也。淵海者。小雅深也。九流者。江有九江。河有九河。皆是九流也。九江者。尋陽記云。一者烏江。二者蜂江。三者烏土江。四者嘉靡江。五者畎江。六者污江。七者稟江。八者提江。九者菌江。九河。爾雅云。一者徒駭河。二者大史河。三者馬頰河。四者覆輔河。五者胡蘇河。六者簡河。七者潔河。八者鉤盤河。九者鬲津河也。挺拔清虛蕭然物外者。挺出也。蕭然謂蕭條然也。肇法師才思挺出。清雅虛通。蕭然在物之外也。知公者希歸公採什者。知肇公之者希。歸向肇公者。則收采其文什也。如曰不知則公貴矣者。曰者語端。老子云。知我者希則我貴矣。今用此語也。有人云。如日月日用而不知者。殊非理也。
達猥生天幸下 第三慶幸逢遇也。猥眾也。謂多生有幸。幸者寵者也。而言天幸者。天寵也。亦可凡言天者自然。今言天幸。自然有幸也。世說注云。張敏字子羽。與張華同時。而不得官。乃作頭貴子羽文云。公受性拘繫。不閑禮儀。誤以天幸為子所寄。言天幸用此語也。有人將幸字屬下句。殊為可哂也。忻躍不已向宴忘疲者。忻喜踴躍不知止也
【現代漢語翻譯】 現代漢語譯本： 若是不計較意義。《周易》說：『涕淚滂沱』，對於水溝，人們不會計較它是否能寄託東西，因為它沒有特別的意義，所以不計較罷了。用淵海比喻肇法師的學識，如同淵海般廣博，超越了九流之數。『淵海』形容廣博深遠，出自《小雅·深》。『九流』指的是江有九江，河有九河，都是九流。九江，《尋陽記》記載：一是烏江，二是蜂江，三是烏土江，四是嘉靡江，五是畎江，六是污江，七是稟江，八是提江，九是菌江。九河，《爾雅》記載：一是徒駭河，二是大史河，三是馬頰河，四是覆輔河，五是胡蘇河，六是簡河，七是潔河，八是鉤盤河，九是鬲津河。『挺拔清虛蕭然物外』，『挺』是挺出的意思，『蕭然』是蕭條的樣子。肇法師的才思挺拔而出，清雅虛通，心境蕭然于萬物之外。『知公者希歸公採什者』，瞭解肇公的人很少，歸向肇公的人，就收集採納他的文集。『如曰不知則公貴矣』，『曰』是語氣的開端。老子說：『瞭解我的人少，我就顯得珍貴了。』現在引用這句話。有人說，『如同日月每天都在使用，但人們卻不瞭解它』，這完全不合道理。 『達猥生天幸下』，第三句是慶幸逢遇的意思。『猥』是眾多的意思，指多次轉生才有幸。『幸』是寵愛的意思，說『天幸』，就是上天的寵愛。也可以說，凡是說『天』，就是自然的意思。現在說『天幸』，就是自然而然地有幸。世說註記載，張敏字子羽，與張華同時代，卻沒有得到官職，於是寫了《頭貴子羽文》說：『您受天性拘束，不熟悉禮儀，錯誤地把天幸當作是兒子所寄託的。』『天幸』這個詞就是用在這裡。有人把『幸』字歸到下一句，實在可笑。『忻躍不已向宴忘疲』，是歡喜踴躍，不知停止的意思。
【English Translation】 English version: If one does not dwell on the meaning. The Book of Changes says, 'Tears flow in torrents.' One does not consider a ditch as a place to entrust something, because it has no special significance, so it is not considered. Comparing Master Zhao's (Zhao means surname, 法師 means Dharma master) knowledge to a vast ocean, it surpasses the number of the nine streams. 'Vast ocean' describes something broad and profound, from the 'Minor Odes of the Kingdom' - 'Deep'. 'Nine streams' refers to the fact that the Jiang (江 means river) has nine Jiangs, and the He (河 means river) has nine Hes, all of which are nine streams. The nine Jiangs, according to the 'Xunyang Ji' (尋陽記 means Records of Xunyang), are: one is Wu Jiang (烏江), two is Feng Jiang (蜂江), three is Wu Tu Jiang (烏土江), four is Jia Mi Jiang (嘉靡江), five is Quan Jiang (畎江), six is Wu Jiang (污江), seven is Bin Jiang (稟江), eight is Ti Jiang (提江), nine is Jun Jiang (菌江). The nine Hes, according to the 'Erya' (爾雅 means Erya), are: one is Tu Hai He (徒駭河), two is Da Shi He (大史河), three is Ma Jia He (馬頰河), four is Fu Fu He (覆輔河), five is Hu Su He (胡蘇河), six is Jian He (簡河), seven is Jie He (潔河), eight is Gou Pan He (鉤盤河), nine is Ge Jin He (鬲津河). 'Standing tall, pure and empty, detached from things', 'standing tall' means standing out. 'Detached' means desolate. Master Zhao's talent and thought stand out, pure and refined, detached from things. 'Those who know the Master are few, those who turn to the Master collect his writings', those who understand Master Zhao are few, those who turn to Master Zhao collect and adopt his writings. 'If it is said that they do not know, then the Master is esteemed', 'it is said' is the beginning of a statement. Lao Tzu (老子 means Lao Tzu) said, 'Those who know me are few, then I am esteemed.' Now this saying is used. Someone said, 'Like the sun and moon, which are used every day, but people do not understand them', this is completely unreasonable. 'Reaching the base, born with heavenly fortune below', the third sentence means rejoicing in encountering. 'Base' means numerous, referring to having good fortune after many lifetimes. 'Fortune' means favor, saying 'heavenly fortune' is the favor of heaven. It can also be said that whenever 'heaven' is mentioned, it means natural. Now saying 'heavenly fortune' means naturally having good fortune. The annotation of 'A New Account of the Tales of the World' (世說注 means Shishuo Xinyu Zhu) records that Zhang Min (張敏), whose courtesy name was Ziyu (子羽), was contemporary with Zhang Hua (張華), but did not obtain an official position, so he wrote 'The Head Esteems Ziyu Wen' (頭貴子羽文), saying, 'You are constrained by nature, unfamiliar with etiquette, mistakenly taking heavenly fortune as something entrusted by your son.' The word 'heavenly fortune' is used here. Someone attributed the word 'fortune' to the next sentence, which is truly laughable. 'Rejoicing and leaping without ceasing, forgetting fatigue towards the banquet', means rejoicing and leaping, not knowing when to stop.
。歆向飲宴無疲倦也。然此響字合鄉下作食。今多作向。亦可然。有本作音非也。每至披尋不勝手舞者。子夏詩序云。不知手之舞之足之蹈之。今用此語。意云歡喜也。況中百門觀爰洎方等深經者。小雅云。暨及也。左傳云。暨至。或作洎字。義亦同也。十二門論。名為門觀。睿師中論序云。百論治外以閑邪。斯文祛內以流滯。大智釋論之淵博。十二門觀之精詣也。
世[口*(產-文+(立-一))]咸云下 第四非斥譏嫌也。傳云。謂彥彥字言邊作彥。今口邊作彥。俗中字也。肇之所作故是成實真諦地論通宗者。成實論宗有真諦義。十地論宗有通宗義。謂肇師所明之理。猶是彼二論中之義也。莊老所資孟浪之說者。謂肇法師用莊老言資此論。為孟浪之說。孟者大也。浪者流浪也。此實巨蠱之言欺誣已沒者。蠱是蠱毒。書云。以物病人為蠱。即如漢家巫蠱事也。沒終也。小雅作歿。今作沒也。見肇師亡沒。作此欺凌誣罔。肇法師假莊老之言。以宜正道。豈即用莊老為法乎。必不然也。街巷陋音未之足拾者。此是街巷鄙陋之言。不可收采也。
夫神道不形心敏難繪者 第五述元情也。述肇法師之元意。明不同莊老也。神道謂神妙之道。即佛道也。敏疾也。繪論語云。繪畫也。既文約義遠眾端所說者。今謂
【現代漢語翻譯】 現代漢語譯本：他喜歡飲酒宴樂，從不感到疲倦。然而，這個『響』字應該寫作『鄉』下面加個『食』。現在大多寫作『向』，也可以。有的版本寫作『音』，這是不對的。每當翻閱尋讀時，總是高興得手舞足蹈。子夏的《詩序》說：『不知手之舞之，足之蹈之。』現在引用這句話，意思是歡喜。更何況其中包含著《百門論》、《觀》以及《方等深經》這些內容呢？《小雅》說：『暨』是『及』的意思。《左傳》說：『暨』是『至』的意思。或者寫作『洎』字，意思也相同。《十二門論》被稱為『門觀』。僧睿在《中論序》中說：『《百論》治理外在，用來防止邪惡；這篇文章祛除內在，用來疏通滯礙。』讚歎鳩摩羅什的《大智度論》淵博，《十二門觀》精妙。 世俗之人全都說……第四點，這不是斥責和譏諷，而是嫌棄。傳記中說：『彥彥』二字，是說在『言』字旁邊寫作『彥』。現在在『口』字旁邊寫作『彥』，這是俗字。鳩摩羅什所作的，原本是精通成實宗（Satya-siddhi-śāstra，主張一切法空的宗派）、真諦（Paramārtha，最高的真理）和地論宗（Daśabhūmika-śāstra，研究《十地經論》的宗派）的人。成實論宗有真諦的含義，十地論宗有通宗的含義。是說鳩摩羅什大師所闡明的道理，仍然是那兩部論中的含義。憑藉莊子、老子的粗疏言論。《孟浪》是誇大不實之說。孟，是大的意思。浪，是流浪的意思。這實在是巨大的蠱惑之言，欺騙和誣陷已經去世的人。蠱，是蠱毒。《尚書》說：『用物品害人叫做蠱。』就像漢代的巫蠱事件一樣。沒，是終了的意思。《小雅》寫作『歿』，現在寫作『沒』。他們看到鳩摩羅什大師已經去世，就進行這樣的欺凌和誣罔。鳩摩羅什大師是借用莊子、老子的言論，來適應正道，難道就是用莊子、老子作為佛法嗎？必定不是這樣的。街頭巷尾的粗陋言語，不值得拾取。這些是街頭巷尾鄙陋的言論，不值得收集採納。 第五點，陳述原本的情懷。陳述鳩摩羅什大師原本的心意，表明他和莊子、老子不同。神道，是指神妙的道，也就是佛道。敏，是快速的意思。繪，《論語》說：『繪畫』。既文辭簡約而意義深遠，是眾多方面所說的……現在說……
【English Translation】 English version: He enjoyed drinking and feasting without ever feeling tired. However, the character 『響』 (xiǎng, sound) should be written as 『鄉』 (xiāng, village) with 『食』 (shí, food) underneath. Now it is mostly written as 『向』 (xiàng, towards), which is also acceptable. Some versions write it as 『音』 (yīn, sound), which is incorrect. Whenever he turned the pages and read, he would be so happy that he would dance with his hands and feet. The preface to the Book of Poetry by Zixia says: 『Without knowing that the hands dance and the feet stomp.』 Now this phrase is used to mean joy. Moreover, it contains the contents of the Śata-śāstra (百門論, Hundred Treatises), the Guan (觀, Contemplation), and the Vaipulya Sutras (方等深經, profound Vaipulya Sutras). The Xiaoya (小雅, Lesser Odes) says: 『暨』 (jì, and) means 『及』 (jí, reaching). The Zuozhuan (左傳, Zuo Commentary) says: 『暨』 (jì, and) means 『至』 (zhì, arriving). Or it is written as 『洎』 (jì, reaching), with the same meaning. The Dvādaśa-dvāra-śāstra (十二門論, Twelve Gate Treatise) is called 『Men Guan』 (門觀, Gate Contemplation). Sengrui (僧睿) said in the preface to the Madhyamaka-śāstra (中論序, Middle Treatise): 『The Śata-śāstra governs the external to prevent evil; this text removes the internal to clear stagnation.』 He praised Kumārajīva』s Mahāprajñāpāramitopadeśa (大智度論, Great Wisdom Treatise) for its profundity and the Dvādaśa-dvāra-śāstra for its refinement. The common people all say... Fourthly, this is not criticism or ridicule, but dislike. The biography says: 『彥彥』 (yàn yàn), the two characters, means writing 『彥』 (yàn) next to 『言』 (yán, speech). Now writing 『彥』 (yàn) next to 『口』 (kǒu, mouth) is a vulgar character. Kumārajīva, originally, was someone who was proficient in the Satyasiddhi-śāstra (成實論, Treatise on the Establishment of Truth, a school that advocates the emptiness of all dharmas), Paramārtha (真諦, ultimate truth), and the Daśabhūmika-śāstra (地論宗, Ten Stages Treatise, a school that studies the Daśabhūmika-sūtra). The Satyasiddhi-śāstra school has the meaning of Paramārtha, and the Daśabhūmika-śāstra school has the meaning of universal principles. It is said that the principles elucidated by Master Kumārajīva are still the meanings in those two treatises. Relying on the crude words of Zhuangzi and Laozi. 『Menglang』 (孟浪) is exaggerated and untrue speech. Meng (孟) means big. Lang (浪) means wandering. This is truly a huge bewitching statement, deceiving and slandering those who have already passed away. Gu (蠱) is gu poison. The Book of Documents says: 『Using objects to harm people is called gu.』 Just like the witchcraft incidents in the Han Dynasty. Mo (沒) means the end. The Xiaoya writes it as 『歿』 (mò), now it is written as 『沒』 (méi). They saw that Master Kumārajīva had passed away, so they carried out such bullying and slander. Master Kumārajīva borrowed the words of Zhuangzi and Laozi to adapt to the right path, could it be that he used Zhuangzi and Laozi as the Dharma? It must not be like this. The crude words of the streets and alleys are not worth picking up. These are vulgar words from the streets and alleys, not worth collecting and adopting. Fifthly, stating the original feelings. Stating Master Kumārajīva』s original intention, showing that he is different from Zhuangzi and Laozi. Shendao (神道, spiritual path) refers to the wonderful path, which is the Buddha-dharma. Min (敏) means fast. Hui (繪), the Analects says: 『painting』. Both the words are concise and the meaning is profound, which is what many aspects say... Now saying...
作論。文有限局。理致弘遠。不假莊老眾端之言。無由宣暢玄理也。有本云說。有本云詭。詭變也。肇之卜意豈圖然哉。肇法師卜措懷抱。豈自無理。以莊老之理。為佛理乎。信有所以也。如復殉狎其言愿生生不面者。殉字合立人邊作旬。以身從物。謂之恂。今作殉者。則是送死。謂之殉也。狎習也合也。意若復有人。殉狎此言者。我即愿生生不與此人面對也。至獲忍心還度斯下者。得無生忍。方還度此下品人耳。
達留連講肆二十餘年下 第六宣明序意也。留連謂不離也。講肆謂講席也。說文云講習也。左傳云講謀也。周禮云。司市常以陳肆辨物。此謂陳設物產為肆耳。令謂講說之處。陳設幾席。事如肆也。自講已來二十年也。亦可聽講以來二十年也。頗逢重席末觀斯論者。頗亦曾逢重席。末後方見此論耳。重席者。漢帝令諸儒講論。勝者奪劣者席。戴憑獨坐五十重席。時人曰。說經不窮戴侍中也。聊寄一序托悟在中者。寄託悟懷在序內也。同我賢余請俟來哲者。俟待也。同於我者。賢于餘者。待后明哲也。
夫大分深義厥號本無下 第二正序論之宗旨也。文中有四。第一序次第。第二遣相。第三稱歎。第四簡別。今初言大分深義者。此語出十二門論也。彼論云。大分深義所謂空也。若通達是義。則達
【現代漢語翻譯】 現代漢語譯本：作者撰寫《宗本義》時有所侷限，（因為）其理致弘大深遠，如果不借助莊子、老子等各家的言論，就無法充分闡發玄妙的道理。有的版本寫作『說』，有的版本寫作『詭』，『詭』是變化的意思。難道道生的推測是偶然的嗎？道生法師的謀劃和抱負，難道是沒有道理的嗎？（他）是把莊子、老子的道理，當作佛理嗎？相信是有原因的。如果再有人親近習用他們的言論，我願生生世世不與此人相見。『殉』字應該加上人字旁寫作『恂』，以自身順從外物，叫做『恂』。現在寫作『殉』，就是送死的意思，叫做『殉』。『狎』是親近、習用的意思，也有合的意思。意思是如果再有人，親近習用這些言論，我就愿生生世世不與這個人見面。至於獲得無生法忍，才來度化這些下等根器的人。只有證得無生法忍（anutpattika-dharma-ksanti），才能回頭度化這些下品之人。 （道生法師）在講堂里流連了二十多年——這是第六部分，宣明序言的用意。『留連』是不離開的意思。『講肆』是講席的意思。《說文解字》說，『講』是講習的意思。《左傳》說，『講』是講謀的意思。《周禮》說，『司市』經常陳列貨物來辨別物品。這裡說的是陳設物產作為店舖。『令』是指講說的地方，陳設幾案，事情如同店舖一樣。從開始講經以來已經二十年了，也可以說是聽講以來已經二十年了。很少遇到重新設席，最後才看到這部論著的人。『頗』是曾經的意思，很少遇到重新設席，最後才看到這部論著的人。『重席』是指漢朝皇帝命令儒生們講論，勝者奪取劣者的席位。戴憑獨自坐了五十重席。當時的人說，『說經沒有窮盡的是戴侍中』。姑且寄託一篇序言，希望領悟的人就在其中。把領悟的心懷寄託在序言里。與我相同或勝過我的人，請等待後來的明哲之人。『俟』是等待的意思。與我相同的人，勝過我的人，等待後來的明哲之人。 『大分深義，其名為本無』——這是第二部分，正式闡述論著的宗旨。文章中有四個部分：第一是序次第，第二是遣相，第三是稱歎，第四是簡別。現在首先說『大分深義』，這句話出自《十二門論》。那部論著說，『大分深義』就是空（sunyata）。如果通達了這個意義，就通達了。
【English Translation】 English version: When the author composed 『Zong Ben Yi』 (Treatise on the Fundamental Meaning), it was limited, (because) its principles were grand and profound. Without borrowing the words of Zhuangzi, Laozi, and other schools, it would be impossible to fully expound the profound doctrines. Some versions write 『shuo』 (to speak), and some versions write 『gui』 (to change). 『Gui』 means change. Was Dao Sheng's speculation accidental? Dao Sheng (Dharmotpatti) (a famous Buddhist monk) 's plans and ambitions, were they without reason? (Did) he regard the principles of Zhuangzi and Laozi as Buddhist principles? I believe there is a reason for this. If there are still people who are close to and accustomed to using their words, I would rather not meet this person in life after life. The character 『xun』 (martyr) should be written with the 『ren』 (person) radical, as 『xun』 (to follow), meaning to follow external things with oneself. Now it is written as 『xun』 (martyr), which means to send to death. 『Xia』 (to be familiar with) means to be close to and accustomed to, and also has the meaning of combining. The meaning is that if there are still people who are close to and accustomed to using these words, I would rather not meet this person in life after life. As for obtaining Anutpattika-dharma-ksanti (the patience with the unarisen dharma), then one can return to liberate these people of inferior capacity. Only by attaining Anutpattika-dharma-ksanti can one turn back to liberate these inferior people. (Dharmotpatti) lingered in the lecture hall for more than twenty years - this is the sixth part, explaining the intention of the preface. 『Liulian』 (to linger) means not to leave. 『Jiangsi』 (lecture hall) means the lecture seat. 『Shuowen Jiezi』 (Explaining Simple and Complex Characters) says that 『jiang』 (to lecture) means to lecture and study. 『Zuo Zhuan』 (Zuo Commentary) says that 『jiang』 (to lecture) means to discuss and plan. 『Zhou Li』 (Rites of Zhou) says that 『Simi』 (market officials) often display goods to distinguish items. This refers to displaying products as shops. 『Ling』 refers to the place of lecturing, where desks and seats are set up, and things are like shops. It has been twenty years since the beginning of lecturing, or it can be said that it has been twenty years since listening to lectures. Rarely have I encountered people who have reset the seats and only saw this treatise at the end. 『Po』 (somewhat) means once. Rarely have I encountered people who have reset the seats and only saw this treatise at the end. 『Chongxi』 (resetting the seats) refers to the Han Dynasty emperor ordering Confucian scholars to lecture, and the winner taking the seat of the inferior. Dai Ping (a famous scholar) sat alone on fifty seats. People at the time said, 『The one who speaks the scriptures endlessly is Dai Shizhong (Dai Ping)』. Let me entrust a preface, hoping that those who understand are among them. Entrust the understanding mind in the preface. Those who are the same as me or better than me, please wait for the wise ones to come. 『Si』 (to wait) means to wait. Those who are the same as me, those who are better than me, wait for the wise ones to come. 『The great division of profound meaning, its name is fundamentally non-existent』 - this is the second part, formally expounding the purpose of the treatise. There are four parts in the article: first is the order of the preface, second is the removal of characteristics, third is praise, and fourth is distinction. Now, first saying 『the great division of profound meaning』, this sentence comes from the 『Twelve Gate Treatise』 (Dvadasanikaya-sastra). That treatise says, 『The great division of profound meaning』 is emptiness (sunyata). If one understands this meaning, one understands.
大乘。具足六波羅蜜。無所障礙。今以本無是空義故。發首言之。此謂宗本義也。而言大分者。大分為言也。厥者其也。故建言宗旨標乎實相者。實相即本無之別名。以本無是深義故。建初言本無實相等也。開空法道莫逾真俗者。逾越也。涅槃經云。雪山菩薩。聞說半偈。上樹捨身。以報偈價。樹神問言。如是偈者。何所利益。菩薩答言。如是偈者。諸佛所說。開空法道。我為此法。棄捨身命。今不遷不真兩論。能開空法之道也。不真明真諦也。不遷明俗諦也。所以次釋二諦顯佛教門者。真俗二諦佛教要門。以此故次宗本而釋二諦耳。但圓正之因無上般若者。此謂般若無知論也。涅槃正因無有尚于般若者也。至極之果唯有涅槃耳。般若極果。唯有涅槃之法也。故末啟重玄者。以此因果。更無加上。故末後明此兩重玄法。般若為一玄。涅槃為一玄也。前言真俗。指前兩論。後言重玄。指后兩論。此是必然。不勞別釋。重玄者。老子云。玄之又玄。眾妙之門。今藉此語。以目涅槃般若。謂一切聖人。皆住於此。故名為宅也。
雖以性空擬本無本可稱下 第二遣相也。語本絕言非心行處者。言本則是絕言之處。故非心所能行也。然不遷當俗俗則不生者。道不遷則是不生也。不真為真真但名說者。道不真為真。但是假名
【現代漢語翻譯】 現代漢語譯本： 大乘教義，完備地包含了六波羅蜜（六種到達彼岸的方法），沒有任何障礙。現在因為『本無是空』的道理，首先闡述它。這指的是宗本的意義。而說『大分』，『大分』就是言說的意思。『厥』就是『其』的意思。所以建立言說的宗旨，標明于實相（事物真實面貌）之上，實相就是『本無』的別名。因為『本無』是深刻的道理，所以一開始就說『本無實相』等等。開啟空性佛法道路，沒有超過真諦和俗諦的。『逾』是超越的意思。《涅槃經》中說，雪山菩薩聽到半句偈語，就爬上樹捨棄身體，來報答偈語的價值。樹神問他說，這樣的偈語，有什麼利益？菩薩回答說，這樣的偈語，是諸佛所說的，開啟空性佛法的道路。我爲了這個佛法，捨棄身命。現在『不遷』和『不真』兩種理論，能夠開啟空性佛法的道路。『不真』闡明真諦，『不遷』闡明俗諦。所以接著解釋二諦，是爲了彰顯佛教的門徑，真諦和俗諦是佛教的重要門徑，因此在宗本之後解釋二諦。只有圓滿正直的因，才是無上的般若（智慧），這指的是般若無知論。涅槃（寂滅）的正因，沒有比般若更高的了。最極致的果，只有涅槃。般若的極致之果，只有涅槃的佛法。所以最後開啟重玄，因為這個因果，再沒有可以增加的了，所以最後闡明這兩種重玄之法。般若是一種玄妙，涅槃是一種玄妙。前面說的真俗，指的是前面的兩種理論。後面說的重玄，指的是後面的兩種理論。這是必然的，不需要另外解釋。重玄，老子說：『玄之又玄，眾妙之門。』現在借用這句話，來指代涅槃般若，說一切聖人，都安住於此，所以名為宅。
雖然用性空來比擬本無，本來就可以稱頌，這是第二重遣除表相。說『本』就是斷絕言語，不是心識活動之處，說『本』就是斷絕言語的地方，所以不是心識所能到達的。然而『不遷』對應俗諦，俗諦就是不生不滅的，道的不遷就是不生不滅。『不真』對應真諦，真諦只是假名安立的，道的不真就是假名。
【English Translation】 English version: Mahayana, complete with the six Paramitas (six perfections to reach the other shore), without any obstacles. Now, because of the principle of 'original non-being is emptiness,' it is first expounded. This refers to the meaning of the fundamental principle. And to say 'great division,' 'great division' is the meaning of speech. 'Jue' means 'its'. Therefore, establishing the purpose of speech, marking it on the Real Appearance (the true nature of things), Real Appearance is another name for 'original non-being.' Because 'original non-being' is a profound principle, it is said at the beginning 'original non-being Real Appearance' and so on. Opening the path of emptiness Dharma, nothing surpasses the Truth of Reality and Conventional Truth. 'Yu' means to surpass. The Nirvana Sutra says that the Snow Mountain Bodhisattva, upon hearing half a verse, climbed a tree and gave up his body to repay the value of the verse. The tree god asked him, what is the benefit of such a verse? The Bodhisattva replied, such a verse is spoken by all Buddhas, opening the path of emptiness Dharma. For this Dharma, I give up my life. Now the two theories of 'non-change' and 'non-truth' can open the path of emptiness Dharma. 'Non-truth' clarifies the Truth of Reality, 'non-change' clarifies Conventional Truth. Therefore, explaining the two truths next is to highlight the gateway of Buddhism, the Truth of Reality and Conventional Truth are important gateways of Buddhism, so after the fundamental principle, the two truths are explained. Only the perfect and upright cause is the supreme Prajna (wisdom), this refers to the Prajna of no-knowing. The true cause of Nirvana (extinction) has nothing higher than Prajna. The most ultimate fruit is only Nirvana. The ultimate fruit of Prajna is only the Dharma of Nirvana. Therefore, the final opening of profound mystery, because this cause and effect, there is nothing more to add, so in the end, these two profound mysteries are explained. Prajna is a kind of mystery, Nirvana is a kind of mystery. The Truth of Reality and Conventional Truth mentioned earlier refer to the previous two theories. The profound mystery mentioned later refers to the latter two theories. This is inevitable and does not need to be explained separately. Profound mystery, Lao Tzu said: 'Mystery upon mystery, the gate of all wonders.' Now borrowing this sentence to refer to Nirvana Prajna, saying that all sages dwell here, so it is called a dwelling.
Although using emptiness of nature to compare with original non-being, it can originally be praised, this is the second removal of appearances. Saying 'original' is to cut off speech, not the place of mental activity, saying 'original' is the place to cut off speech, so it is not what the mind can reach. However, 'non-change' corresponds to Conventional Truth, Conventional Truth is neither born nor dies, the non-change of the Way is neither born nor dies. 'Non-truth' corresponds to the Truth of Reality, the Truth of Reality is only a provisional name, the non-truth of the Way is a provisional name.
說耳。若能放曠蕩然崇茲一道者。指前宗本論也。蕩大也。謂寬曠無所拘礙也。一道語出涅槃經。彼第十二捲雲。實諦者。一道清凈。無有二也。清耳虛襟無言二諦者。指前不遷不真二論也。清耳謂靜聽也。虛襟忘懷也。無言謂得意也。二諦謂真俗也。斯則靜照之巧著故般若無知者。著顯也。能如此靜照。即是般若無知義也。無名之德興而涅槃不稱者。興起也。若能靜照知法不可名。即是涅槃無名之義也。
余謂此說周圓罄佛淵海下 第三稱歎也。罄盡也。如覆罄更無有物也。淵深。浩博無涯窮法體相者。浩汗廣博無涯岸。窮盡諸法實相體也。雖復言約而義豐文華而理詣者。約少豐多也。易云豐大也。毛詩傳云。豐茂也。詣進也。出小雅。彼文云。造奏詣進也。語勢連環意實孤誕者。連環不絕也。孤誕生也。毛詩云。誕闊也。爾雅云。誕大也。敢是絕妙好辭莫不竭茲洪論者。漢時會稽人曾肝。能撫節安歌。度浙江溺死。肝女曹娥。年十二。求肝尸不得。自投浙江而死。經宿抱父尸而出。度尚為作碑。置於會稽上虞山。漢末議郎蔡邕。夜至碑所求火不得。以手摸之而讀。嘆其能文。乃鐫碑背。作八字云。黃絹幼婦外孫齏臼。后曹操共揚修。讀此語。問修解不。答云解。操令修勿語。待吾思之。行三十里方解。乃嗟
【現代漢語翻譯】 現代漢語譯本： 這是在談論聽聞佛法。如果能夠放下一切，心胸開闊，崇尚這一『道』（指前文所說的宗本論），這裡的『蕩』是大的意思，指的是寬廣無所拘束。『一道』這個詞出自《涅槃經》，該經第十二卷說：『真實的諦理，就是一道清凈，沒有二元對立。』 清凈地聽聞，虛懷若谷，領會言語之外的真諦（指前文所說的不遷不真二論）。『清耳』指的是靜靜地聽，『虛襟』指的是忘卻一切成見，『無言』指的是領會言語無法表達的真意，『二諦』指的是真諦和俗諦。 這樣，靜觀默照的巧妙運用，就顯現出般若的無知之智。能夠如此靜觀默照，就是般若無知的含義。 無名的功德興起，而涅槃的境界也無法用言語來稱頌。『興』是興起的意思。如果能夠靜觀默照，明白法的本質是不可名狀的，這就是涅槃無名的含義。 我認為這種說法周全圓滿，窮盡了佛法的深奧之處（這是第三次稱讚）。『罄』是窮盡的意思，就像倒扣的容器，裡面什麼也沒有了。佛法的淵海深邃浩瀚，沒有邊際，窮盡了諸法的實相。 雖然言語簡練，但意義豐富；文采華麗，而道理精深。『約』是簡少，『豐』是豐富。易經說『豐』是大的意思。毛詩傳解釋說，『豐』是茂盛的意思。『詣』是進的意思，出自《小雅》。該文說，『造奏詣進』。 語勢連綿不斷，但意義卻獨特而超脫。『連環』是不間斷，『孤誕』是超脫。毛詩說，『誕』是寬闊的意思。爾雅說，『誕』是大的意思。 難道這真是絕妙的好辭，沒有哪一種言論能夠窮盡這宏大的理論？漢朝時會稽人曾肝，善於打著節拍唱歌，在渡浙江時溺水而死。曾肝的女兒曹娥，年僅十二歲，尋找父親的屍體沒有找到，就投江而死。過了一夜，抱著父親的屍體浮出水面。度尚為她立碑，安置在會稽上虞山。漢朝末年的議郎蔡邕，夜裡來到碑前求火，沒有得到，就用手觸控碑文並讀了出來，讚歎她的文采，於是就在碑的背面刻了八個字：『黃絹幼婦外孫齏臼』。後來曹操和楊修一起，讀到這句話，曹操問楊修是否理解，楊修回答說理解。曹操讓楊修不要說出來，等他自己思考。走了三十里路才明白，於是感嘆道
【English Translation】 English version: This is talking about listening to the Dharma. If one can let go of everything, be open-minded, and uphold this 'One Way' (referring to the previously mentioned Principal Doctrine), where 'Dàng' means great, referring to being broad and unrestrained. The term 'One Way' comes from the Nirvana Sutra, which states in its twelfth chapter: 'The true reality is the One Way, pure and without duality.' Listening purely, with an empty mind, comprehending the truth beyond words (referring to the previously mentioned Two Theories of Non-Change and Non-Truth). 'Qīng ěr' refers to listening quietly, 'xū jīn' refers to forgetting all preconceptions, 'wú yán' refers to comprehending the true meaning that cannot be expressed in words, and 'èr dì' refers to the two truths: ultimate truth and conventional truth. In this way, the skillful application of quiet contemplation reveals the wisdom of Prajna (wisdom) without knowledge. Being able to contemplate quietly in this way is the meaning of Prajna without knowledge. The merit of the nameless arises, and the state of Nirvana (liberation) cannot be praised with words. 'Xīng' means arising. If one can contemplate quietly and understand that the essence of the Dharma is indescribable, this is the meaning of nameless Nirvana. I believe this statement is comprehensive and complete, exhausting the profound depths of the Buddha's teachings (this is the third praise). 'Qìng' means to exhaust, like an inverted container with nothing inside. The ocean of the Dharma is deep and vast, without boundaries, exhausting the true nature of all dharmas (phenomena). Although the language is concise, the meaning is rich; the writing is elegant, and the reasoning is profound. 'Yuē' means concise, and 'fēng' means rich. The I Ching says 'fēng' means great. The Mao Shi Zhuan explains that 'fēng' means lush. 'Yì' means to advance, from the Xiao Ya. The text says, 'zào zòu yì jìn'. The momentum of the language is continuous, but the meaning is unique and detached. 'Liánhuán' is uninterrupted, and 'gūdàn' is detached. The Mao Shi says 'dàn' means broad. The Erya says 'dàn' means great. Could this truly be exquisite words, and is there no discourse that can exhaust this grand theory? During the Han Dynasty, Zēng Gān of Kuaiji was good at singing while beating time. He drowned while crossing the Zhejiang River. Zēng Gān's daughter, Cáo É, was only twelve years old. Unable to find her father's body, she threw herself into the river and died. After one night, she floated to the surface holding her father's body. Dù Shàng erected a stele for her, placed on Mount Shàngyú in Kuaiji. During the late Han Dynasty, the court advisor Cài Yōng came to the stele at night seeking fire, but could not find any. He touched the inscription with his hand and read it, praising her literary talent. So he carved eight characters on the back of the stele: 'Yellow silk, young woman, grandson, mortar'. Later, Cáo Cāo and Yáng Xiū together read this phrase. Cáo Cāo asked Yáng Xiū if he understood it, and Yáng Xiū replied that he did. Cáo Cāo told Yáng Xiū not to say it, and waited for him to think about it himself. After traveling thirty lǐ (Chinese mile), he finally understood, and sighed
曰。有智無智校三十里。后乃殺修。操諸子皆救。操曰。此人中之龍。恐非汝力之所駕馭。遂殺之。黃絹者。絲邊著色。此是絕字。幼婦少女也。女邊著少。妙字也。外孫女子也。女邊著子。此是好字也。齏臼者受辛也。受邊著辛。此是辭字也。今謂絕妙好辭。竭盡此論之中也。洪者大也。所以童壽嘆言下。此語出名僧傳。慧觀傳中也。明什法師作此語。非無所以也。彰在翰牘者。肇法師文理彰顯。在翰牘也。古人以雞翰毛書簡牘之上。今名紙為牘也。
但宗本蕭然下 第四簡別是論非論也。宗本蕭然。不可致難。故但稱義。不遷等四。欲接引學人。假致問答。故稱為論。有本云開通。有本云關涉。小雅云。開達也。問答折徴所以稱論者。論本折理。四科折理。故名為論耳。
宗本義
宗者宗祖。本名根本。肇法師以本無實相等。是諸經論之宗本。今明此義。故云宗本義也。亦可以此少文。為下四論之宗本。故云宗本義也。今依后釋。此文為二別。宗本一義。是謂標宗。不遷已下四論。是謂明教也。
本無實相法性性空緣會一義耳者 論文有四。第一明本無實相宗。第二明非有非無宗。第三明漚和般若宗。第四明泥洹盡諦宗。第一明本無實相宗。為物不遷論之宗本。第二明非有非無宗。為不
【現代漢語翻譯】 現代漢語譯本： 他說：『有智慧和沒有智慧的人相差三十里。』後來曹操殺了楊修（人名）。曹操的兒子們都來求情。曹操說：『這個人是人中之龍，恐怕不是你們能駕馭的。』於是就殺了他。『黃絹』，是『絲』字旁加上『色』字，這是『絕』字的意思。『幼婦少女』，是『女』字旁加上『少』字，是『妙』字的意思。『外孫女子』，是『女』字旁加上『子』字，這是『好』字的意思。『齏臼』是『受辛』，『受』字旁加上『辛』字，這是『辭』字的意思。現在說的『絕妙好辭』，就是竭盡此論之中的意思。『洪』就是大的意思。所以童壽（人名）在言下歎服。這句話出自《名僧傳》的慧觀（人名）傳中。明什（鳩摩羅什的簡稱）法師說這句話，並非沒有原因。『彰在翰牘』，是說肇法師（僧肇）的文章道理彰顯，在翰牘之上。古人以雞毛筆在簡牘上書寫，現在稱紙為牘。
『但宗本蕭然下』，是第四個簡別，辨別什麼是論，什麼不是論。宗本蕭然，不可輕易詰難，所以只稱為『義』。不遷等四篇，是爲了接引學人，假借問答的形式，所以稱為『論』。有的版本說是『開通』，有的版本說是『關涉』。《小雅》說，是『開達』的意思。問答折衷，所以稱為『論』的原因是，論的本質是折理，四科折理，所以名為『論』。
宗本義
『宗』是宗祖，『本』是根本。肇法師認為本無、實相等，是諸經論的宗本。現在闡明這個意義，所以說『宗本義』。也可以把這少量的文字，作為下面四論的宗本，所以說『宗本義』。現在依照後面的解釋，這段文字分為兩個部分：『宗本一義』，這是標明宗旨；『不遷』以下的四論，這是闡明教義。
『本無實相法性性空緣會一義耳者』，論文有四篇：第一篇闡明本無實相宗，第二篇闡明非有非無宗，第三篇闡明漚和般若宗，第四篇闡明泥洹盡諦宗。第一篇闡明本無實相宗，是《物不遷論》的宗本。第二篇闡明非有非無宗，是《不
【English Translation】 English version: He said, 'The difference between the wise and the unwise is thirty li.' Later, Cao Cao (name) killed Yang Xiu (name). Cao Cao's sons all pleaded for him. Cao Cao said, 'This man is a dragon among men, I fear he is not someone you can control.' So he killed him. 'Yellow silk' is the character 'silk' with the radical 'color', which means the character '絕' (jué, absolute). 'Young wife and young girl' is the character 'woman' with the radical '少' (shǎo, young), which means the character '妙' (miào, wonderful). 'Granddaughter' is the character 'woman' with the radical '子' (zǐ, child), which means the character '好' (hǎo, good). 'Mortar' is '受辛' (shòu xīn), the character '受' (shòu, receive) with the radical '辛' (xīn, bitter), which means the character '辭' (cí, words). The current saying '絶妙好辭' (jué miào hǎo cí, exquisite words) means to exhaust the meaning within this discourse. '洪' (hóng) means 'great'. Therefore, Tong Shou (name) sighed in admiration upon hearing it. This saying comes from the biography of Hui Guan (name) in the 'Biographies of Eminent Monks'. Dharma Master Ming Shi (short for Kumārajīva) said this not without reason. '彰在翰牘' (zhāng zài hàn dú) means that Dharma Master Zhao's (Sengzhao) writing and reasoning are clearly displayed on the bamboo slips. In ancient times, people used chicken feather pens to write on bamboo slips, now paper is called '牘' (dú).
'But the principle is serene below' is the fourth distinction, distinguishing what is a treatise and what is not. The principle is serene and cannot be easily challenged, so it is only called '義' (yì, meaning). The four treatises, such as 'Impermanence', are to guide learners, using the form of questions and answers, so they are called '論' (lùn, treatise). Some versions say '開通' (kāi tōng, open), some versions say '關涉' (guān shè, involve). The 'Lesser Odes' say it means '開達' (kāi dá, enlightened). The reason why questions and answers are called '論' is that the essence of a treatise is to analyze principles, and the four categories analyze principles, so it is called '論'.
The Meaning of the Principle
'宗' (zōng) is the ancestor, '本' (běn) is the root. Dharma Master Zhao (Sengzhao) believed that inherent non-being, true reality, and so on, are the principles of all scriptures and treatises. Now, clarifying this meaning, it is called 'The Meaning of the Principle'. It can also be said that this small amount of text is the principle of the following four treatises, so it is called 'The Meaning of the Principle'. Now, according to the later explanation, this passage is divided into two parts: 'The principle is one meaning', which is to state the purpose; the four treatises from 'Impermanence' onwards, which is to explain the teachings.
'Inherent non-being, true reality, the nature of Dharma, emptiness, and the arising of conditions are all one meaning' - there are four treatises: the first clarifies the principle of inherent non-being, the second clarifies the principle of neither being nor non-being, the third clarifies the principle of Ogha and Prajna, and the fourth clarifies the principle of Nirvana and the ultimate truth. The first clarifies the principle of inherent non-being, which is the principle of the 'Treatise on the Immutability of Things'. The second clarifies the principle of neither being nor non-being, which is the principle of the 'Treatise on Not
真空論之宗本。第三明漚和般若宗。為般若無知論之宗本。第四明泥洹盡諦宗。為涅槃無名論之宗本。今云本無等者。有人云。會釋五家義也。竺法汰作本無論。什法師作實相論。遠法師作法性論。安法師作性空論。于道邃作緣會二諦論。今會此五家。故云一義耳。此非釋也。何者。若今會竺法汰本無論者。何故不真空論初。彈本無義耶。又且遠法師作法性論。自問云。性空是法性乎。答曰非。性空者即所空而為名。法性是法真性。非空名也。今何得會為一耶。復有人言。支法詳作實相論。今會此論。此釋彌復不然。支法詳不見什法師。承來至關中乃作書。問什法師門人釋慧儀實相義。慧儀報答。名此為實相論。此並是肇法師同時人。才學又在肇法師下。寧肯會釋此人所作論耶。必不然也。今直云此五家是經論中大義。有人謂同。有人謂異。肇法師今會之為一。不言異也。又本無等四為真。緣會為俗。今會此真俗二諦不異也。言本無者。如維摩經云。無我無造無受者。善惡之業亦不忘。此本無義也。仁王經云。有本自無因緣成法。此亦本無義也。中論云。若使無有有。云何當有無。有無既已無。知有無者誰。又云諸法不可得。滅一切戲論。無人亦無處。佛亦無所說。此亦本無義也。言實相者。如維摩經云。如自觀身實
【現代漢語翻譯】 現代漢語譯本 真空論之宗本。第三闡明漚和般若宗（Oka and Prajna School），是般若無知論（Prajna Non-knowing Theory）的宗本。第四闡明泥洹盡諦宗（Nirvana Exhaustive Truth School），是涅槃無名論（Nirvana Nameless Theory）的宗本。現在說『本無』等等，有人說，這是爲了會合解釋五家的義理。竺法汰（Zhu Fatai）著《本無論》（Original Non-being Theory），鳩摩羅什法師（Kumarajiva）著《實相論》（Reality Theory），慧遠法師（Huiyuan）著《法性論》（Dharma-nature Theory），安法師（An Faqin）著《性空論》（Nature-emptiness Theory），于道邃（Yu Daosui）著《緣會二諦論》（Conditional Arising Two Truths Theory）。現在會合這五家，所以說是一個義理罷了。但這並非解釋。為什麼呢？如果現在會合竺法汰的《本無論》，為什麼不在《真空論》的開頭，駁斥『本無』的義理呢？而且慧遠法師著《法性論》，自己問道：『性空是法性嗎？』回答說：『不是。性空是指所空而立名，法性是法的真實體性，不是空的名字。』現在怎麼能會合為一呢？又有人說，支道林（Zhi Daolin）著《實相論》，現在會合此論。這種解釋更加不對。支道林沒有見到鳩摩羅什法師，等到來到關中才寫信，詢問鳩摩羅什法師的門人釋慧儀（Shi Huiyi）關於實相的義理。釋慧儀回覆解答，稱此為《實相論》。這些人都是僧肇法師（Sengzhao）同時代的人，才學又在僧肇法師之下，怎麼會去會合解釋這些人所作的論呢？必定不會的。現在只是說這五家是經論中的大義，有人認為相同，有人認為不同。僧肇法師現在會合他們成為一個，不說他們是不同的。又『本無』等四家為真諦，『緣會』為俗諦，現在會合這真俗二諦不異。說到『本無』，如《維摩詰經》（Vimalakirti Sutra）說：『無我無造無受者，善惡之業亦不忘。』這就是本無的義理。 《仁王經》（Renwang Sutra）說：『有本自無因緣成法。』這也是本無的義理。《中論》（Madhyamaka-karika）說：『若使無有有，云何當有無？有無既已無，知有無者誰？』又說『諸法不可得，滅一切戲論。無人亦無處，佛亦無所說。』這也是本無的義理。說到『實相』，如《維摩詰經》說：『如自觀身實』
【English Translation】 English version The fundamental principle of the Theory of True Emptiness. The third clarifies the Oka and Prajna School, which is the fundamental principle of the Prajna Non-knowing Theory. The fourth clarifies the Nirvana Exhaustive Truth School, which is the fundamental principle of the Nirvana Nameless Theory. Now, saying 'Original Non-being' and so on, some say that this is to converge and explain the meanings of the five schools. Zhu Fatai wrote the 'Original Non-being Theory', Kumarajiva wrote the 'Reality Theory', Huiyuan wrote the 'Dharma-nature Theory', An Faqin wrote the 'Nature-emptiness Theory', and Yu Daosui wrote the 'Conditional Arising Two Truths Theory'. Now converging these five schools, it is said to be just one meaning. But this is not an explanation. Why? If we are now converging Zhu Fatai's 'Original Non-being Theory', why not refute the meaning of 'Original Non-being' at the beginning of the 'Theory of True Emptiness'? Moreover, Huiyuan wrote the 'Dharma-nature Theory', and asked himself: 'Is nature-emptiness Dharma-nature?' He answered: 'No. Nature-emptiness refers to what is emptied and is named as such, while Dharma-nature is the true nature of Dharma, not a name of emptiness.' How can they be converged into one now? Some also say that Zhi Daolin wrote the 'Reality Theory', and now this theory is being converged. This explanation is even more incorrect. Zhi Daolin did not see Kumarajiva, and only wrote a letter after arriving in Guanzhong, asking Shi Huiyi, a disciple of Kumarajiva, about the meaning of reality. Shi Huiyi replied and explained, calling this the 'Reality Theory'. These people were contemporaries of Sengzhao, and their talent was below Sengzhao's. How could they converge and explain the theories made by these people? It is certainly not possible. Now it is simply said that these five schools are the great meanings in the sutras and treatises, some think they are the same, and some think they are different. Sengzhao is now converging them into one, not saying that they are different. Also, the four schools of 'Original Non-being' and so on are the ultimate truth, and 'Conditional Arising' is the conventional truth. Now converging these two truths, they are not different. Speaking of 'Original Non-being', as the Vimalakirti Sutra says: 'There is no self, no creator, no receiver, and the karma of good and evil is not forgotten.' This is the meaning of Original Non-being. The Renwang Sutra says: 'There is originally non-being, and conditions arise to form Dharma.' This is also the meaning of Original Non-being. The Madhyamaka-karika says: 'If there is no being, how can there be non-being? Since being and non-being are already non-existent, who knows being and non-being?' It also says, 'All dharmas are unattainable, extinguishing all playful thoughts. There is no person, no place, and the Buddha has nothing to say.' This is also the meaning of Original Non-being. Speaking of 'Reality', as the Vimalakirti Sutra says: 'As one observes one's own body, it is real'
相。觀佛亦然。我觀如來。前際不來。后際不去。今則不住。不觀色。不觀色如。不觀色性。此實相義也。中論云。諸法實相者。心行言語斷。無生又無滅。寂滅如涅槃。此亦實相義也。言法性者。如大品經云。法性法住法位實際。有佛無佛法性相常住。此法性義也。勝天王般若第三卷。有法性品。廣明法性不可思議。此性即諸佛法本。功德智慧因之而生也。中論云。如來所有性。即是世間性。如來無有性。世間亦無性。此亦法性義也。言性空者。如涅槃經云。一切諸法性本自空。亦因菩薩修空故空。此性空義也。中論云。如是性空中。思惟亦不可。如來滅度后。分別于有無。此亦性空義也。言緣會者。維摩經云。說法不有亦不無。以因緣故諸法生。此緣會義也。中論云。未曾有一法。不從因緣生。是故一切法。無不是空者。此亦緣會義也。如此五義。經論大宗。以理會之。一而無異。故云一義耳。又涅槃及仁王經。皆明二諦一體。今明此五義唯是二諦。然此二諦一體無別。故云一義。雖有兩釋。前為正釋也。何則下。此論凡云何。則是假問之辭也。一切諸法緣會而生者。前標列其義。先標本無。今會釋五義。先論緣會。逐便故也。性常自空故謂之性空者。此有三讀。一者性常自空故。謂之性空為句也。二者性常自空
【現代漢語翻譯】 現代漢語譯本：相也是如此。觀察佛也是這樣。我觀察如來，過去沒有來處，未來沒有去處，現在也沒有住處。不觀察色，不觀察色的如，不觀察色的自性。這才是實相的意義。《中論》說：『諸法的實相，是心行言語斷絕，沒有生也沒有滅，寂滅如同涅槃。』這也是實相的意義。說到法性，如《大品經》所說：『法性、法住、法位、實際，有佛無佛，法性之相恒常存在。』這是法性的意義。《勝天王般若》第三卷有法性品，詳細闡明法性不可思議。此法性即是諸佛之法的根本，功德智慧由此而生。《中論》說：『如來所有的自性，即是世間的自性；如來沒有自性，世間也沒有自性。』這也是法性的意義。說到性空，如《涅槃經》所說：『一切諸法的自性本來就是空，也因為菩薩修習空觀的緣故而空。』這是性空的意義。《中論》說：『在這樣的性空中，思惟也是不可能的。如來滅度后，分別有或無也是沒有意義的。』這也是性空的意義。說到緣會，如《維摩經》所說：『說法不是有也不是無，因為因緣的緣故諸法生起。』這是緣會的意義。《中論》說：『未曾有一法，不是從因緣而生。所以一切法，沒有不是空的。』這也是緣會的意義。像這五種意義，是經論的大宗，用道理來理解它們，實際上是一而沒有差異的，所以說是一個意義。另外，《涅槃經》和《仁王經》都闡明二諦是一體的，現在說明這五種意義只是二諦。然而這二諦一體沒有分別，所以說是一個意義。雖然有兩種解釋，但前一種是正確的解釋。『何則下』，這篇論中凡是說『何則』，都是假設的提問。『一切諸法緣會而生』，前面已經標明了它的意義，先標明本無，現在會合解釋這五種意義，先論述緣會，是順著方便的緣故。『性常自空故謂之性空者』，這裡有三種讀法。一是『性常自空故，謂之性空』為一句。二是『性常自空』
【English Translation】 English version: The same applies to forms. The same applies to observing the Buddha. I observe the Tathagata (如來, another name for Buddha), who does not come from the past, does not go to the future, and does not abide in the present. I do not observe form, I do not observe the suchness of form, I do not observe the nature of form. This is the meaning of true reality (實相, reality as it truly is). The Madhyamaka-karika (中論, Treatise on the Middle Way) says: 'The true reality of all dharmas (諸法, all phenomena) is the cessation of mental activity and speech. There is no birth and no death, and it is as tranquil as Nirvana (涅槃, the ultimate state of liberation).' This is also the meaning of true reality. Speaking of Dharma-nature (法性, the intrinsic nature of reality), as the Mahaprajnaparamita Sutra (大品經, the Great Perfection of Wisdom Sutra) says: 'Dharma-nature, Dharma-abiding, Dharma-position, ultimate reality, whether there is a Buddha or not, the characteristics of Dharma-nature always abide.' This is the meaning of Dharma-nature. The third volume of the Srimala-devi-simhanada Sutra (勝天王般若, the Sutra of Queen Srimala's Lion's Roar) has a chapter on Dharma-nature, which extensively explains the inconceivable nature of Dharma. This nature is the root of all Buddha-dharmas (諸佛法, all teachings of the Buddhas), and merits and wisdom arise from it. The Madhyamaka-karika says: 'The nature that the Tathagata possesses is the nature of the world. The Tathagata has no nature, and the world also has no nature.' This is also the meaning of Dharma-nature. Speaking of emptiness of nature (性空, emptiness of inherent existence), as the Nirvana Sutra (涅槃經, the Sutra of Nirvana) says: 'The nature of all dharmas is originally empty, and it is also empty because Bodhisattvas (菩薩, beings on the path to Buddhahood) cultivate emptiness.' This is the meaning of emptiness of nature. The Madhyamaka-karika says: 'In such emptiness of nature, contemplation is also impossible. After the Tathagata's Parinirvana (滅度, passing away), to distinguish between existence and non-existence is meaningless.' This is also the meaning of emptiness of nature. Speaking of dependent arising (緣會, arising from conditions), as the Vimalakirti Sutra (維摩經, the Sutra of Vimalakirti) says: 'The Dharma spoken is neither existent nor non-existent, because all dharmas arise due to conditions.' This is the meaning of dependent arising. The Madhyamaka-karika says: 'There has never been a single dharma that did not arise from conditions. Therefore, all dharmas are not empty.' This is also the meaning of dependent arising. These five meanings are the major tenets of the Sutras and Shastras (經論, scriptures and treatises). Understanding them with reason, they are actually one and without difference, so it is said to be one meaning. Furthermore, the Nirvana Sutra and the Renwang Sutra (仁王經, the Sutra of Humane Kings) both explain that the two truths (二諦, conventional truth and ultimate truth) are one entity. Now, it is explained that these five meanings are only the two truths. However, these two truths are one entity without separation, so it is said to be one meaning. Although there are two explanations, the former is the correct explanation. 'What is the reason?' (何則下) In this treatise, whenever it says 'What is the reason?', it is a hypothetical question. 'All dharmas arise from dependent arising' (一切諸法緣會而生), the meaning has already been indicated earlier. First, the original non-existence is indicated, and now these five meanings are explained together. First, dependent arising is discussed, which is due to convenience. 'That which is always empty in nature is called emptiness of nature' (性常自空故謂之性空者), there are three ways to read this. First, 'That which is always empty in nature, is called emptiness of nature' is a sentence. Second, 'That which is always empty in nature'
故。謂之性空法性為句也。三者性常自空故。謂之性空法性實相為句也。三讀之中前為勝。今依前讀。即以性常自空名為性空也。法性如是故曰實相者。性空即是法性。此性即是實相也。實相自無非推之使無者。諸法自無名為實相。非是推遣令無也。
言不有不無者下 第二明非有非無宗。為不真空論之宗本也。言者謂經論所言也。大品經云。色非空非不空。受想行識非空非不空。涅槃經云。佛性非真如虛空。非無如兔角。中論云。定有則著常。定無則著斷。是故有智者。不應著有無。今通釋經論此語。所言不有者。不如有見常見之有。而言不無者。不如邪見斷見無。故云爾耳。有見者。謂有所得見也。邪見者。謂無所得見也。常見者猶是有見。斷見者猶是邪見也。又有見者謂有我見也。常見者謂身是常也。邪見者謂無我見也。斷見者謂身是無常也。中論云。我於過去世。為有為是無。世間常等見。皆依過去世。我于未來世。為作為不作。有邊等諸見。皆依未來世也。亦可此中通以計萬法定有為有。定無為無。有則是常。無則為斷也。若以有為有則以無為無者。有若定是有。無則定是無也。有既不有。則無無也。有本有重無字。有本但有一無字。若有兩無字。則此句已足。言有既非有。言無亦非無也。若唯有一
【現代漢語翻譯】 現代漢語譯本： 因此，稱之為『性空法性』構成一句。第三種讀法，因為自性本來就是空，所以稱之為『性空法性實相』構成一句。三種讀法中，第一種最好。現在按照第一種讀法，就是以自性本來空寂稱作『性空』。法性就是這樣，所以叫做『實相』。性空就是法性，此性就是實相。實相本身就是沒有，不是通過推論使它沒有的。諸法本身就是沒有，這叫做實相，不是通過推論排斥使它沒有。
『言不有不無者下』，第二部分說明非有非無的宗旨，這是不真空論的根本。『言』是指經論所說。如《大品經》說：『色非空非不空，受想行識非空非不空。』《涅槃經》說：『佛性非真如虛空，非無如兔角。』《中論》說：『若執著于有，則會執著于常；若執著于無，則會執著于斷。所以有智慧的人，不應該執著于有無。』現在總的解釋經論中的這句話，所說『不有』，不是像有見常見那樣的有；所說『不無』，不是像邪見斷見那樣的無，所以這樣說。有見，是指有所得見。邪見，是指無所得見。常見類似於有見，斷見類似於邪見。又有見，是指有我見。常見，是指身體是常。邪見，是指無我見。斷見，是指身體是無常。《中論》說：『我於過去世，為有還是無？世間常等見解，都依賴於過去世。我于未來世，為作為還是不作？有邊等各種見解，都依賴於未來世。』也可以這樣理解，這裡總的以執著萬法是定有為有，定無為無。有就是常，無就是斷。如果以有為有，那麼就以無為無，有如果是定有的，無就一定是定無的。有既然不是有，那麼就沒有無了。有的版本『有』字後有重複的『無』字，有的版本只有一個『無』字。如果有兩個『無』字，那麼這句話就完整了，說有既然不是有，說無也不是無。如果只有一個
【English Translation】 English version: Therefore, it is called 'Śūnyatā Dharmatā (性空法性, emptiness-dharmata)' as a phrase. The third reading, because self-nature is originally empty, it is called 'Śūnyatā Dharmatā Reality (性空法性實相, emptiness-dharmata-reality)' as a phrase. Among the three readings, the first is the best. Now, according to the first reading, it is called 'Śūnyatā (性空, emptiness)' because self-nature is originally empty. Dharmatā (法性, suchness) is like this, so it is called 'Reality (實相, true aspect)'. Śūnyatā (性空, emptiness) is Dharmatā (法性, suchness), and this nature is Reality (實相, true aspect). Reality (實相, true aspect) itself is non-existent, not made non-existent by inference. All dharmas are inherently non-existent, this is called Reality (實相, true aspect), not made non-existent by rejection.
The following 'Words of neither existence nor non-existence' explains the principle of neither existence nor non-existence, which is the foundation of the Non-True Emptiness Theory. 'Words' refer to what is said in the sutras and treatises. As the Mahāprajñāpāramitā Sūtra (大品經) says: 'Form is neither empty nor non-empty, sensation, perception, volition, and consciousness are neither empty nor non-empty.' The Nirvana Sutra (涅槃經) says: 'Buddha-nature is neither Suchness-emptiness (真如虛空) nor non-existent like a rabbit's horn.' The Mūlamadhyamakakārikā (中論) says: 'If one clings to existence, one will cling to permanence; if one clings to non-existence, one will cling to annihilation. Therefore, wise people should not cling to existence or non-existence.' Now, to generally explain this statement in the sutras and treatises, the 'not existence' is not like the existence of the view of existence and permanence; the 'not non-existence' is not like the non-existence of the view of nihilism and annihilation, so it is said. The view of existence refers to the view of having something to attain. The view of nihilism refers to the view of having nothing to attain. The view of permanence is similar to the view of existence, and the view of annihilation is similar to the view of nihilism. Also, the view of existence refers to the view of having a self. The view of permanence refers to the body being permanent. The view of nihilism refers to the view of having no self. The view of annihilation refers to the body being impermanent. The Mūlamadhyamakakārikā (中論) says: 'In the past, was I existent or non-existent? The views of permanence and so on in the world all rely on the past. In the future, will I act or not act? The various views of having an end and so on all rely on the future.' It can also be understood that here, generally, clinging to the fixed existence of all dharmas is considered existence, and fixed non-existence is considered non-existence. Existence is permanence, and non-existence is annihilation. If existence is considered existence, then non-existence is considered non-existence. If existence is fixed existence, then non-existence must be fixed non-existence. Since existence is not existence, then there is no non-existence. Some versions have a repeated 'non-existence' after 'existence', while some versions have only one 'non-existence'. If there are two 'non-existence', then this sentence is complete, saying that since existence is not existence, then non-existence is also not non-existence. If there is only one
無字。則此句遣有。後方始遣無。今以重無字為正也。夫不存無以觀法者下。前既雙遣有無。今更覆疏兩義。今此句覆疏無無句也。是為雖觀有而無所取相者。此句覆疏無有句也。不存無以觀法。則無非無也。觀有而不取相。則有非有也。非有非無是為中道矣。然則法相為無相之相者。此謂實相法也。無有法相。名為無相。以此無相為相故。名實相也。聖人之心為住無所住者。此謂般若也。安住無為。名之為住。住無所住故。名無住也。三乘等觀性空而得道者。前云有既不有。無亦不無。皆是性空之妙理。三乘聖人。同觀此理。而後成道也。涅槃經云。觀十二因緣智慧。凡有四種。一者下。二者中。三者上。四者上上。下智聲聞。中智緣覺。上智菩薩。上上智是佛。開佛及菩薩。故有四種。合佛及菩薩。則有三種。然此三人。同觀因緣性空。故得成三乘道果也。金剛般若經云。一切賢聖。皆以無為法。而有差別。此之謂矣。性空者諸法實相者。諸法性空。此是真實之理。故名實相也。見法實相故為正觀下。見空為正。見有為邪也。設二乘不見此理則顛倒者。有本作故字非也。設謂假設。假令二乘不見性空。則是顛倒。而今見空故。非顛倒也。是以三乘觀法無異下。既云非倒。而有三乘之異者。為心有大小。智有淺深故
【現代漢語翻譯】 現代漢語譯本： 『無』字。那麼這句話就先否定了『有』。之後才開始否定『無』。現在以重複『無』字為正確理解。不執著于『無』來觀察法的人是下等的。前面已經同時否定了『有』和『無』。現在進一步重複疏解這兩種含義。現在這句話重複疏解了『無無』的含義。這就是雖然觀察『有』卻不執取表象的人。這句話重複疏解了『無有』的含義。不執著于『無』來觀察法，那麼『無』就不是真正的『無』。觀察『有』而不執取表象，那麼『有』就不是真正的『有』。非『有』非『無』，這就是中道了。那麼法相是無相之相，這說的是實相法（zhēnshífǎ，事物真實不虛的體性）。沒有法相，名為無相。以這無相作為表相，所以名為實相（shíxiàng，諸法真實之相）。聖人的心是安住于無所安住之處，這說的是般若（bōrě，智慧）。安住于無為，名為安住。安住于無所安住之處，所以名為無住。聲聞乘（shēngwénchéng，聽聞佛陀教誨而修行的乘）、緣覺乘（yuánjuéchéng，通過觀察因緣而覺悟的乘）、菩薩乘（púsàchéng，發菩提心利益眾生的乘）平等地觀察性空而得道，前面說『有』不是真正的『有』，『無』也不是真正的『無』，都是性空的微妙道理。三乘聖人，共同觀察這個道理，然後成就道果。《涅槃經（Nièpán Jīng）》說，觀察十二因緣（shíèryīnyuán，佛教關於生命起源和流轉的理論）的智慧，凡有四種：一下等，二中等，三上等，四上上等。下等智慧是聲聞，中等智慧是緣覺，上等智慧是菩薩，上上等智慧是佛。分開佛和菩薩，所以有四種。合起來佛和菩薩，則有三種。然而這三人，共同觀察因緣性空，所以成就三乘道果。《金剛般若經（Jīngāng Bōrě Jīng）》說，一切賢聖，都以無為法（wúwéifǎ，不造作、不生滅的法）而有差別，說的就是這個道理。性空就是諸法實相，諸法性空，這是真實的道理，所以名叫實相。見到法實相所以是正觀，見到空是正，見到有是邪。假設二乘不見這個道理就是顛倒，有的版本寫作『故』字，是不對的。假設的意思是，假使二乘不見性空，就是顛倒，而現在見到空，所以不是顛倒。因此三乘觀法沒有差異，既然說不是顛倒，而有三乘的差異，是因為心有大小，智慧有深淺的緣故。
【English Translation】 English version: The word 'non-being' (wú). Then this sentence initially negates 'being' (yǒu). Only after that does it begin to negate 'non-being'. Now, repeating the word 'non-being' is the correct understanding. Those who do not cling to 'non-being' to observe the Dharma are inferior. Previously, both 'being' and 'non-being' were negated simultaneously. Now, these two meanings are further elaborated. This sentence now elaborates on the meaning of 'non-non-being' (wúwú). This means that although one observes 'being', one does not grasp at appearances. This sentence elaborates on the meaning of 'non-being' (wúyǒu). If one does not cling to 'non-being' to observe the Dharma, then 'non-being' is not truly 'non-being'. If one observes 'being' without grasping at appearances, then 'being' is not truly 'being'. Neither 'being' nor 'non-being', this is the Middle Way. Then, the Dharma-characteristics are the characteristics of non-characteristics, which refers to the Real Mark Dharma (zhēnshífǎ, the true and unfalse nature of things). Without Dharma-characteristics, it is called non-characteristics. Because these non-characteristics are taken as characteristics, it is called Real Mark (shíxiàng, the true aspect of all dharmas). The mind of a sage abides in that which has no abiding place, which refers to Prajna (bōrě, wisdom). Abiding in non-action is called abiding. Abiding in that which has no abiding place is called non-abiding. The Sravaka Vehicle (shēngwénchéng, the vehicle of those who hear the Buddha's teachings and practice), Pratyekabuddha Vehicle (yuánjuéchéng, the vehicle of those who awaken through observing conditions), and Bodhisattva Vehicle (púsàchéng, the vehicle of those who generate Bodhicitta and benefit sentient beings) equally observe emptiness of nature and attain the Way. Earlier, it was said that 'being' is not truly 'being' and 'non-being' is not truly 'non-being', all of which are the subtle principles of emptiness of nature. The sages of the Three Vehicles commonly observe this principle and then attain the fruit of the Way. The Nirvana Sutra (Nièpán Jīng) says that there are four kinds of wisdom for observing the Twelve Links of Dependent Origination (shíèryīnyuán, the Buddhist theory of the origin and flow of life): inferior, middling, superior, and supreme. Inferior wisdom is that of Sravakas, middling wisdom is that of Pratyekabuddhas, superior wisdom is that of Bodhisattvas, and supreme wisdom is that of Buddhas. Separating Buddhas and Bodhisattvas, there are four kinds. Combining Buddhas and Bodhisattvas, there are three kinds. However, these three all observe the emptiness of nature of dependent origination and thus attain the fruit of the Three Vehicles. The Diamond Sutra (Jīngāng Bōrě Jīng) says that all sages and worthies differ in their attainment of the unconditioned Dharma (wúwéifǎ, the Dharma that is uncreated and unceasing), which is what this refers to. Emptiness of nature is the Real Mark of all dharmas. The emptiness of nature of all dharmas is the true principle, so it is called Real Mark. Seeing the Real Mark of the Dharma is therefore correct contemplation. Seeing emptiness is correct, seeing being is wrong. If the Two Vehicles do not see this principle, they are deluded. Some versions write the word 'therefore' (gù), which is incorrect. 'Suppose' means that if the Two Vehicles do not see emptiness of nature, they are deluded, but now they see emptiness, so they are not deluded. Therefore, the Three Vehicles have no difference in their contemplation of the Dharma. Since it is said that they are not deluded, and yet there are differences among the Three Vehicles, it is because the minds are of different sizes and the wisdoms are of different depths.
也。
漚和般若下 第三明漚和般若宗。為般若無知論之宗本也。具足梵音。應言漚和俱舍羅般若波羅蜜。漚和俱舍羅。此云方便。般若波羅蜜。此云智慧。方便者權智也。智慧者實智也。大品經九十品。龍樹菩薩以方便已前明般若道。方便品已后明漚和道。維摩經云。有慧方便解。無慧方便縛。有方便慧解。無方便慧縛。今合明此二。只是大智之名也。諸法實相謂之般若者。觀實相智。是謂般若也。能不取證漚和功也者。形現也。聲聞觀空即現取證。菩薩觀空能不現證。所以然者。此理深妙。眾生不解。菩薩起大悲之心。愿在生死教化眾生。為說此法。令一切有心。皆得悟解。此即是菩薩善權方便之力也。故云漚和功也。適化眾生謂之漚和者。適往也。菩薩往入生死。教化眾生令悟性空。此是善權方便之智也。不染塵累般若力也者。凡夫涉有。多生染著。菩薩涉有。知有法皆空。所以於色于聲而無染著。此是實智見空之力。故云般若力也。然則般若之門觀空漚和之門涉有者。觀空是實智也。涉有是權智也。涉有未始迷空故常處有而不染下。覆疏前兩義也。未始者初未曾也。菩薩涉有未曾迷空。以常知法是空。故能處在生死。不生染著。釋前不染塵累般若力也。不厭有而觀空故觀空而不證者。菩薩涉有不生疲厭
【現代漢語翻譯】 現代漢語譯本： 也。
『漚和般若下』 第三部分闡明『漚和般若』的宗旨。這是『般若無知論』的根本。完整的梵語發音應該是『漚和俱舍羅般若波羅蜜』(Upaya-kausalya-prajna-paramita)。『漚和俱舍羅』(Upaya-kausalya) 意為『方便』，『般若波羅蜜』(Prajna-paramita) 意為『智慧』。方便是權巧的智慧，智慧是真實的智慧。《大品經》九十品中，龍樹菩薩用方便之前的部分闡明般若之道，方便品之後的部分闡明漚和之道。《維摩經》說：『有慧方便解，無慧方便縛；有方便慧解，無方便慧縛。』現在合起來闡明這兩者，只是大智慧的不同名稱。諸法的實相被稱為般若，觀察實相的智慧，就叫做般若。能夠不急於證悟，是漚和的功用，也就是形現。聲聞觀空后立即證悟，菩薩觀空卻能不立即證悟。之所以如此，是因為此理深奧微妙，眾生難以理解。菩薩生起大悲之心，願意留在生死輪迴中教化眾生，為他們宣說此法，使一切有情眾生都能領悟理解。這就是菩薩善巧方便的力量，所以說『漚和功也』。適應教化眾生被稱為漚和，意思是適應前往。菩薩前往進入生死輪迴，教化眾生領悟性空，這是善巧方便的智慧。不被塵世所染，是般若的力量。凡夫涉入世間，容易產生執著；菩薩涉入世間，知道一切法皆是空性，所以對於色、聲等外境不會產生染著。這是真實智慧見空的力量，所以說『般若力也』。如此說來，般若之門是觀空，漚和之門是涉入世間。觀空是實智，涉入世間是權智。涉入世間從未迷惑于空性，所以能常處世間而不被染著。這是重複解釋前面的兩個含義。『未始』，意思是最初未曾。菩薩涉入世間從未迷惑于空性，因為常常知道諸法是空性，所以能夠處在生死輪迴中，不產生染著。這是解釋前面所說的『不染塵累般若力也』。不厭棄世間而觀空，所以觀空而不證悟。菩薩涉入世間不生疲厭。
【English Translation】 English version: Also.
The third part, 'Ohe and Prajna Below,' clarifies the tenets of 'Ohe and Prajna.' This is the foundation of the 'Prajna of Non-Knowing' theory. The complete Sanskrit pronunciation should be 'Upaya-kausalya-prajna-paramita.' 'Upaya-kausalya' (漚和俱舍羅) means 'expedient means,' and 'Prajna-paramita' (般若波羅蜜) means 'wisdom.' Expedient means are skillful wisdom, and wisdom is true wisdom. In the ninety chapters of the 'Mahaprajnaparamita Sutra,' Nagarjuna Bodhisattva uses the part before expedient means to explain the path of Prajna, and the part after the chapter on expedient means to explain the path of Ohe. The Vimalakirti Sutra says: 'With wisdom and expedient means, there is liberation; without wisdom and expedient means, there is bondage. With expedient means and wisdom, there is liberation; without expedient means and wisdom, there is bondage.' Now, explaining these two together, they are merely different names for great wisdom. The true nature of all dharmas is called Prajna, and the wisdom of observing the true nature is called Prajna. Being able to not hastily attain enlightenment is the function of Ohe, which is manifestation. Sravakas immediately attain enlightenment after contemplating emptiness, while Bodhisattvas can contemplate emptiness without immediately attaining enlightenment. The reason for this is that this principle is profound and subtle, and sentient beings find it difficult to understand. Bodhisattvas generate great compassion and are willing to remain in the cycle of birth and death to teach sentient beings, expounding this Dharma for them so that all sentient beings can comprehend and understand. This is the power of the Bodhisattva's skillful means, so it is said, 'The function of Ohe.' Adapting to teach sentient beings is called Ohe, meaning adapting to go forth. Bodhisattvas go forth into the cycle of birth and death, teaching sentient beings to realize the emptiness of nature. This is the wisdom of skillful means. Not being tainted by worldly defilements is the power of Prajna. Ordinary people, when involved in the world, easily develop attachments; Bodhisattvas, when involved in the world, know that all dharmas are empty, so they do not develop attachments to forms, sounds, and other external objects. This is the power of true wisdom seeing emptiness, so it is said, 'The power of Prajna.' Thus, the gate of Prajna is the contemplation of emptiness, and the gate of Ohe is involvement in the world. Contemplation of emptiness is true wisdom, and involvement in the world is skillful wisdom. Involvement in the world never obscures emptiness, so one can always be in the world without being tainted. This is a repetition of the previous two meanings. 'Never' means never before. Bodhisattvas involved in the world are never deluded by emptiness because they always know that all dharmas are empty, so they can be in the cycle of birth and death without developing attachments. This explains the previous statement, 'Not being tainted by worldly defilements is the power of Prajna.' Not being weary of the world while contemplating emptiness, therefore contemplating emptiness without attaining enlightenment. Bodhisattvas involved in the world do not become weary.
。而能觀空也。對前言涉有不迷空。此言觀空不厭有也。以觀空不厭有。所以觀空不即取證也。是為一念之力權慧具矣者。涉有不迷空。權中有實。觀空不厭有。則實中有權。初言一念之力權慧具者。則是權中有實也。後言一念之力權慧具者。則是實中有權也。好思下。審思則見也。
泥洹盡諦者直結盡而已下 第四明泥洹盡諦宗。為涅槃無名論之宗本也。盡諦即滅諦。四諦之中涅槃即第三諦也。涅槃經第二十三卷云。善男子。涅槃之體。無有住處。真是諸佛斷煩惱處。故名涅槃。今取此語。明涅槃之宗本也。無復別有一盡處者。盡本盡于結。結盡無別盡。如此無別盡。是謂常樂我凈大涅槃也。
物不遷論
此下四論第二章明教也。四論四章。即明四教。第一物不遷論。明有申俗諦教。第二不真空論。明空申真諦教。第三般若論。明因申般若教。第四涅槃論。明果申涅槃教。明此四法。申彼四教。釋迦一化理斯盡矣。今言物不遷論者。莊子外篇達生章云。凡有貌像聲色者皆物也。公孫龍子名實論云。天與地其所產焉物也。毛長詩傳云。遷徙也。人謂物皆遷徙。變易無常。今明物本不遷。當世各有言。雖反常義仍合道。故云物不遷論也。
夫生死交謝寒暑遞遷有物流動人之常情也下 論文有二
【現代漢語翻譯】 現代漢語譯本：並且能夠觀察空性。對應於前面所說的涉入有而不迷惑于空性，這裡說的是觀察空性而不厭棄有。因為觀察空性而不厭棄有，所以觀察空性不立即證入涅槃。這就是所謂的一念之力權慧具足。涉入有而不迷惑于空性，權中包含著實。觀察空性而不厭棄有，那麼實中包含著權。最初說的一念之力權慧具足，指的是權中包含著實。後面說的一念之力權慧具足，指的是實中包含著權。好好思考下面的內容，仔細思考就能明白。
泥洹（Nirvana，涅槃）盡諦，直接總結『盡』而已——以下是第四個部分，闡明泥洹盡諦的宗旨，作為《涅槃無名論》的根本。盡諦就是滅諦，在四諦（苦、集、滅、道）之中，涅槃就是第三諦。《涅槃經》第二十三卷說：『善男子，涅槃的本體，沒有住處，真是諸佛斷除煩惱的地方，所以叫做涅槃。』現在採用這句話，闡明涅槃的宗旨根本。沒有另外一個『盡』處，『盡』的根本在於斷除煩惱之結，煩惱之結斷盡就沒有其他的『盡』。這樣沒有其他的『盡』，就叫做常樂我凈的大涅槃。
《物不遷論》
以下四論的第二章闡明教義。四論的四章，分別闡明四教。第一篇《物不遷論》，闡明有，申述俗諦教。第二篇《不真空論》，闡明空，申述真諦教。第三篇《般若論》，闡明因，申述般若教。第四篇《涅槃論》，闡明果，申述涅槃教。闡明這四法，申述那四教。釋迦牟尼佛一生的教化道理都在這裡了。現在說《物不遷論》，《莊子·外篇·達生》中說：『凡是有形貌、聲音、顏色的都是物。』公孫龍子的《名實論》中說：『天與地所產生的都是物。』《毛詩傳》中說：『遷，是遷移的意思。』人們認為萬物都在遷徙，變化無常。現在闡明萬物本來不遷徙，當世各有各的說法，雖然與常理相反，但仍然符合真理，所以叫做《物不遷論》。
生死交替，寒暑更迭，萬物流動，這是人之常情——以下是論文的兩個部分
【English Translation】 English version: And being able to contemplate emptiness. Corresponding to the previous statement of engaging with existence without being deluded by emptiness, this says contemplating emptiness without being averse to existence. Because contemplating emptiness is not averse to existence, therefore contemplating emptiness does not immediately attain realization. This is what is meant by 'the power of a single thought is complete with expedient wisdom.' Engaging with existence without being deluded by emptiness, expediency contains reality. Contemplating emptiness without being averse to existence, then reality contains expediency. The initial statement of 'the power of a single thought is complete with expedient wisdom' refers to expediency containing reality. The later statement of 'the power of a single thought is complete with expedient wisdom' refers to reality containing expediency. Think carefully about what follows; careful thought will lead to understanding.
Nirvana (Muduan) Exhaustive Truth, directly summarizes 'exhaustion' only—The following is the fourth section, clarifying the doctrine of Nirvana Exhaustive Truth, as the foundation of 'Treatise on the Namelessness of Nirvana.' Exhaustive Truth is the Truth of Cessation (滅諦), among the Four Noble Truths (苦、集、滅、道), Nirvana is the third Truth. The twenty-third chapter of the Nirvana Sutra says: 'Good man, the essence of Nirvana has no dwelling place; it is truly the place where all Buddhas extinguish afflictions, therefore it is called Nirvana.' Now, taking this statement, clarify the fundamental doctrine of Nirvana. There is no other place of 'exhaustion'; the root of 'exhaustion' lies in the eradication of the knots of affliction; when the knots of affliction are eradicated, there is no other 'exhaustion.' Such absence of other 'exhaustion' is called the Great Nirvana of permanence, bliss, self, and purity.
Treatise on the Immovability of Things
The second chapter of the following four treatises clarifies the teachings. The four chapters of the four treatises clarify the four teachings respectively. The first treatise, 'Treatise on the Immovability of Things,' clarifies existence, elaborating on the conventional truth teaching. The second treatise, 'Treatise on Non-Emptiness,' clarifies emptiness, elaborating on the ultimate truth teaching. The third treatise, 'Treatise on Prajna,' clarifies cause, elaborating on the Prajna teaching. The fourth treatise, 'Treatise on Nirvana,' clarifies effect, elaborating on the Nirvana teaching. Clarifying these four dharmas, elaborating on those four teachings. Shakyamuni Buddha's teachings throughout his life are all contained herein. Now speaking of 'Treatise on the Immovability of Things,' the 'External Chapters' of Zhuangzi says: 'All things with form, sound, and color are objects.' Gongsun Longzi's 'Treatise on Names and Realities' says: 'What heaven and earth produce are objects.' The Mao Commentary on the Book of Poetry says: 'Migration means moving.' People believe that all things are migrating, changing impermanently. Now clarifying that things are fundamentally not migrating, each age has its own sayings, although contrary to common sense, they still accord with the truth, therefore it is called 'Treatise on the Immovability of Things.'
The interchange of birth and death, the succession of cold and heat, the movement of all things, this is human nature—The following are the two parts of the treatise.
。前序。后正。今初序文。目為四段。第一敘常情。第二明真解。第三述異同。第四申論意。今初。有本云生死。有本云生滅。俱得。今用生死也。有本云迭遷。有本遞遷。俱得。今用迭遷也。小雅云。迭遞交更也。今明迭遷。更相遷易也。生死者。非直謂人身死此生彼。通謂一切萬物生死變化也。如涅槃經云。一切諸世間。生者皆歸死。壽命雖無量。要必有終盡。既從生至死。亦從死至生。生死回還。終始無際。是謂交謝。謝往也。易云。暑往而寒來。寒往而暑來。又云。鼓之以雷霆。潤之以風雨。日月執行。一寒一暑。是謂迭遷也。即以生死寒暑。名之為有。名之為物。皆有遷謝移易。故云流動。流如水流。動如風動。此是常情所解也。常者尋常也。小雅云。四尺謂之仞。倍仞謂之尋。尋者舒兩臂也。倍尋謂之常也。
余則謂之不然下 第二明真解也。余我也。謂言也。不如前解。故曰不然也。何者放光云法無去來無動轉者。竺法護前翻大品。名曰放光。以此經初廣明如來放光等事。即以為名也。彼經既云法無去來。何有生死交謝。復云無動轉者。何有寒暑迭遷耶。亦可通說。未必須配也。亦可何者字。是肇法師語。非經文也。尋夫不動之作豈釋動以求靜。釋者舍離。尋放光經作不動之語者。非謂舍動而別
【現代漢語翻譯】 現代漢語譯本： 前言。正文之後。現在開始是序文，分為四個部分。第一部分敘述常情，第二部分闡明真解，第三部分敘述異同，第四部分申述論證意義。現在開始第一部分。有的版本寫的是『生死』，有的版本寫的是『生滅』，都可以。現在採用『生死』。有的版本寫的是『迭遷』，有的版本寫的是『遞遷』，都可以。現在採用『迭遷』。《小雅》中說，『迭』和『遞』是交替更迭的意思。現在說明『迭遷』，就是互相遷徙變易的意思。『生死』，不僅僅是指人的身體從死亡到出生，也通指一切萬物的生死變化。如同《涅槃經》中說，『一切世間，生者皆歸於死，壽命雖然無量，最終必定有終結。』既然從生到死，也從死到生，生死輪迴，始終沒有窮盡，這就是所謂的交替衰謝。『謝』是過去的意思。《易經》中說，『暑往寒來，寒往暑來。』又說，『用雷霆來震動，用風雨來潤澤，日月執行，一寒一暑。』這就是所謂的『迭遷』。就用生死寒暑，稱之為『有』，稱之為『物』，都有遷徙衰謝移易，所以說是流動。流就像水流，動就像風動，這是常情所理解的。 『常』是尋常的意思。《小雅》中說，『四尺叫做仞，倍仞叫做尋，尋就是舒開兩臂的長度，倍尋叫做常。』
下面是『余則謂之不然』，第二部分闡明真解。『余』是我，『謂』是說的意思。不如前面的解釋，所以說『不然』。為什麼呢？因為《放光經》（Fangguang jing，般若經的早期譯本之一）中說『法無去來無動轉』。竺法護（Zhu Fahu，西晉時期著名佛經翻譯家）之前翻譯的《大品般若經》（Dapin banruo jing，即《摩訶般若波羅蜜經》）叫做《放光經》，因為這部經一開始廣泛地闡明如來放光等事，就用這個來命名。這部經既然說『法無去來』，哪裡有生死交替衰謝？又說『無動轉』，哪裡有寒暑更迭遷徙呢？也可以這樣通俗地說，不一定非要對應起來。也可以說『何者』這兩個字，是肇法師（Sengzhao，東晉時期著名佛教思想家）的話，不是經文。考察《放光經》中『不動』的說法，難道是捨棄動而求靜嗎？『釋』是捨棄離開的意思，考察《放光經》中『不動』的說法，不是說捨棄動而另外...
【English Translation】 English version: Preface. After the main text. Now begins the introduction, divided into four parts. The first part narrates common understanding, the second part elucidates true understanding, the third part narrates similarities and differences, and the fourth part elaborates on the meaning. Now begins the first part. Some versions write 'birth and death', some versions write 'arising and ceasing', both are acceptable. Now we use 'birth and death'. Some versions write 'alternating change', some write 'successive change', both are acceptable. Now we use 'alternating change'. The Xiaoya (part of the Classic of Poetry) says that 'alternating' and 'successive' mean alternating and changing. Now we explain 'alternating change', which means mutually migrating and changing. 'Birth and death' does not only refer to the human body from death to birth, but also refers to the birth, death, and changes of all things. As the Nirvana Sutra says, 'All beings in the world, those who are born will eventually die, and although life is immeasurable, it will eventually come to an end.' Since there is birth to death, there is also death to birth, the cycle of birth and death, without beginning or end, this is what is called alternating decay. 'Decay' means the past. The I Ching says, 'Heat goes and cold comes, cold goes and heat comes.' It also says, 'Shake it with thunder, moisten it with wind and rain, the sun and moon move, one cold and one heat.' This is what is called 'alternating change'. Just use birth, death, heat, and cold, to call it 'existence', to call it 'things', all have migration, decay, and change, so it is said to be flowing. Flowing is like water flowing, moving is like wind moving, this is what common understanding understands. 'Common' means ordinary. The Xiaoya says, 'Four feet is called a ren, twice a ren is called a xun, a xun is the length of outstretched arms, twice a xun is called a chang.'
Below is 'I say it is not so', the second part elucidates true understanding. 'I' is me, 'say' is the meaning of speaking. It is not as good as the previous explanation, so it is said 'not so'. Why? Because the Fangguang Jing (Fangguang jing, one of the early translations of the Prajna Sutra) says 'the Dharma has no coming and going, no movement'. Zhu Fahu (Zhu Fahu, a famous translator of Buddhist scriptures in the Western Jin Dynasty) previously translated the Dapin banruo jing (Dapin banruo jing, i.e., the Mahaprajnaparamita Sutra) called the Fangguang Jing, because this sutra initially extensively explained the Tathagata's emitting light and other things, so it was named after this. Since this sutra says 'the Dharma has no coming and going', where is there alternating decay of birth and death? It also says 'no movement', where is there alternating migration of heat and cold? It can also be said in this popular way, it does not necessarily have to correspond. It can also be said that the two words 'why' are the words of Dharma Master Zhao (Sengzhao, a famous Buddhist thinker in the Eastern Jin Dynasty), not the words of the scripture. Examining the statement of 'non-movement' in the Fangguang Jing, is it abandoning movement to seek stillness? 'Abandoning' means abandoning and leaving, examining the statement of 'non-movement' in the Fangguang Jing, it is not saying abandoning movement to...
論靜。即求靜于動法之中。即動而為靜耳。言豈釋者不釋也。必求靜于諸動下。覆上意可見也。
然則動靜未始異而惑者不同下 第三述異同也。動靜理雖不殊。而迷惑之人謂異也。緣使真言滯于競辨宗途屈於好異者。真言謂佛教也。競辨謂異說也。宗途謂法理也。好異謂異解也。所以靜躁之極未易言也者。謂靜躁兩間難辨也。又釋靜躁不二。是靜躁之極。欲說此理。未易可論也。何者夫談真則逆俗順俗則違真者。俗人謂異。言不異者。則逆俗人也。真理是一。言不一者。則違真理也。此言真者。謂理實如此。故名為真。未必即為真諦也。如雲真書真寶。可即是真諦乎。固不然也。有人執此語。非前序中不遷當俗諦。此非得意之言也。違真故迷性而莫返逆俗故言談而無味者。違真理則迷法性。不能自返也。亦可情迷不能自返悟也。逆俗人則語薄淡無滋味也。老子云。樂與餌過容上道之出口淡乎其無味。今藉此語。以飾論文也。如來說法。皆依二諦。言則順俗。理則明真。且秦人好文。譯經者言參經史。晉朝尚理。作論者辭涉老莊。言參經史。不可謂佛與丘且同風。辭涉老莊。不可謂法與聃周齊致。肇法師一時挺秀。千載孤標。上智貴其高明。下愚譏其混雜。是謂資宋章而適越。露形之俗見嗤。抱荊玉而歸楚。無
【現代漢語翻譯】 現代漢語譯本： 論靜。應該在運動變化的方法中尋求靜止，這樣運動本身就是靜止。難道（我）說的和那些不理解的人說的不一樣嗎？（他們）一定是在各種運動變化之下尋求靜止，這和上面的意思相反。 然而，動和靜從來沒有不同，只是迷惑的人認為它們不同。下面第三部分是闡述相同和不同。動和靜的道理實際上沒有差別，但是迷惑的人認為它們是不同的。因為這樣，真正的佛法被阻礙在無休止的爭論中，佛法的宗旨被歪曲在喜歡標新立異的解釋中。『真言』指的是佛教。『競辨』指的是各種不同的說法。『宗途』指的是佛法的道理。『好異』指的是標新立異的解釋。所以說靜和動的極致很難用語言表達，是因為靜和動之間的界限難以分辨。這又是解釋靜和動不是二元對立的。靜和動的極致，想要說明這個道理，很難用語言來論述。為什麼呢？因為談論真理就會違背世俗的看法，順應世俗的看法就會違背真理。世俗之人認為（真理和世俗）是不同的，說它們沒有不同，就違背了世俗的看法。真理是唯一的，說它們不是唯一的，就違背了真理。這裡說的『真』，是指道理本來就是這樣，所以稱為『真』，未必就是指真諦（Paramārtha）。比如，說『真書』、『真寶』，就可以說是真諦嗎？當然不是。有人抓住這句話不放，認為這和前面序言中『不遷』是世俗諦（Saṃvṛti-satya）。這不是理解了（鳩摩羅什）的真正意思。違背真理，所以迷失本性而不能覺悟；違背世俗，所以言談枯燥乏味。違背真理就會迷失法性，不能自我反省覺悟。也可以說是情感迷惑而不能自我反省覺悟。違背世俗之人，那麼言語就淺薄平淡沒有滋味。老子說：『美好的音樂和食物，使人過度享受，道從口中說出，平淡而無味。』現在借用這句話，來修飾文章。如來說法，都是依據二諦（Dva Satya）。言語上順應世俗，道理上闡明真理。而且秦朝人喜歡文采，所以譯經的人言語中參考了經書和史書。晉朝人崇尚義理，所以作論的人辭藻中涉及老子和莊子。言語中參考經書和史書，不能說佛和孔子、孟子是同一流派。辭藻中涉及老子和莊子，不能說法和老聃、老莊是同樣的旨趣。鳩摩羅什法師一時才華出衆，千百年來都是獨特的標桿。有智慧的人讚賞他的高明，愚笨的人譏諷他的混雜。這就是拿著宋國的章程到越國去使用，暴露形體的習俗被人恥笑；懷抱楚國的寶玉回到楚國，沒有 人賞識。
【English Translation】 English version: On Stillness. One should seek stillness within the method of movement. Thus, movement itself becomes stillness. Am I saying something different from those who do not understand? They certainly seek stillness beneath all movements, which contradicts the meaning above. However, movement and stillness have never been different, only those who are deluded perceive them as different. The third part below elaborates on the similarities and differences. Although the principles of movement and stillness are not distinct, those who are confused consider them different. Because of this, the true Dharma (Buddhism) is hindered by endless debates, and the essence of the Dharma is distorted by interpretations that favor novelty. 'True words' refer to Buddhism. 'Competing debates' refer to various different views. 'Doctrinal paths' refer to the principles of Dharma. 'Fond of differences' refers to interpretations that favor novelty. The reason why the extremes of stillness and agitation are difficult to express in words is that the boundaries between stillness and agitation are difficult to distinguish. This further explains that stillness and agitation are not dualistic. The extremes of stillness and agitation, wanting to explain this principle, are difficult to discuss in language. Why? Because discussing truth goes against worldly views, and conforming to worldly views goes against truth. Worldly people consider (truth and the mundane) to be different; saying they are not different goes against worldly views. Truth is singular; saying they are not singular goes against truth. The 'truth' mentioned here refers to the principle as it is, hence it is called 'truth,' not necessarily referring to Paramārtha (真諦). For example, can 'true book' or 'true treasure' be considered Paramārtha? Of course not. Some people seize upon this statement, thinking that this and the 'immutability' in the previous preface are Saṃvṛti-satya (俗諦). This is not understanding (Kumārajīva's) true meaning. Going against truth leads to losing one's nature and being unable to awaken; going against the mundane leads to speech being dry and tasteless. Going against truth leads to losing one's Dharma nature and being unable to self-reflect and awaken. It can also be said that emotional confusion prevents self-reflection and awakening. Going against worldly people, then speech becomes shallow, bland, and without flavor. Lao Tzu said: 'Beautiful music and food, causing people to overindulge, the Dao spoken from the mouth is bland and tasteless.' Now, borrowing this saying to embellish the essay. The Tathagata (如來) speaks the Dharma based on the Two Truths (二諦). In language, conforming to the mundane; in principle, elucidating the truth. Moreover, the people of the Qin dynasty favored literary talent, so those who translated scriptures referenced classics and histories in their language. The people of the Jin dynasty revered principles, so those who wrote treatises involved Lao Tzu and Zhuang Tzu in their rhetoric. Referencing classics and histories in language cannot be said that the Buddha and Confucius and Mencius are of the same school. Involving Lao Tzu and Zhuang Tzu in rhetoric cannot be said that the Dharma and Lao Dan and Zhuang Zhou have the same purpose. Dharma Master Kumārajīva was outstanding in his time, a unique standard for thousands of years. The wise admire his brilliance, the foolish criticize his mixing. This is like taking the regulations of the Song state to use in the Yue state, the custom of exposing the body is ridiculed; holding the jade of Jing and returning to Chu, there is no one to appreciate it.
目之徒致哂。信可悲也。深可嘆哉。近有無識之徒。自相朋附。或身參法侶。翻謗大乘。或形廁俗流。反宗小教。上誹高德。茍布負俗之名。下贊庸流。將謂契真之實。自忘顏厚。豈識羞慚。經云。譬如癡賊棄捨金寶。擔負瓦礫。此之謂矣。然信毀禍福。素有誠言。及至臨終。果招其咎。舌出長餘一尺。氣奔經乎數晨。既出牛聲。不知豹變。無間極苦。夫復何疑。后之學者。幸知前事也。緣使中人未分于存亡下士撫掌而不顧者。老子云。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之。不笑不足以為道。今藉此語也。中人聞此動靜不二。未能決定。或信或疑。故云未分于存亡。下人聞此決定不信。故云撫掌而弗顧。撫掌拍手也。弗顧不視也。近而不可知者其唯物性乎者。動靜不二。物之性也。近對目前而人不覺。今傷嘆之。故云爾也。
然不能自已下 第四申論意也。已止也。豈曰必然者。未必然也。
道行雲諸法本無所從來去亦無所至下 第二正是論文也。文有六章。第一引經明不遷。第二指物明不遷。第三遣惑明不遷。第四會教明不遷。第五反常明不遷。第六結會明不遷。今初。引一經一論。以標于指歸。明不遷之宗本也。道行者。小品般若也。睿法師小品序云。章雖三十。貫之者道。言雖
【現代漢語翻譯】 現代漢語譯本： 這些人真是可笑啊！真是可悲啊！真是令人嘆息啊！最近有一些沒有見識的人，互相勾結依附。有些人身在僧團，反而誹謗大乘佛法；有些人混跡於世俗之中，反而推崇小乘教義。他們向上誹謗高尚的德行，只爲了博取虛假的清高名聲；向下讚美平庸之輩，還自以為是符合真理。他們自己都忘了臉皮有多厚，哪裡還知道羞恥和慚愧？
經書上說：『這就好比愚蠢的盜賊，丟棄金銀珠寶，卻揹負瓦礫。』說的就是這種人啊！然而，相信或誹謗佛法，所帶來的禍福，古來就有誠實的說法。等到臨終的時候，果然會招來惡報。舌頭伸出來，長達一尺多，氣息急促，持續好幾天。發出牛一樣的叫聲，卻不知道自己已經變成了豹子。墮入無間地獄，承受極端的痛苦，這還有什麼可懷疑的呢？後來的學習者，希望能夠了解前人的事蹟啊！
（這種說法）使得中等資質的人，對於相信還是不相信，還不能確定；下等資質的人，聽了之後，拍手嘲笑，不屑一顧。老子說：『上等資質的人，聽了道，就勤奮地去實行；中等資質的人，聽了道，好像存在又好像不存在；下等資質的人，聽了道，就大聲嘲笑。不被嘲笑，就不足以稱為道。』我現在借用這句話。
中等資質的人，聽了動靜不二的道理，不能夠做出決定，或者相信，或者懷疑，所以說『未能分清是存還是亡』。下等資質的人，聽了之後，就決定不相信，所以說『拍手而不顧』。『撫掌』就是拍手，『弗顧』就是不看。
『近在眼前卻不能瞭解的，大概就是物性了吧！』動靜不二，就是物的本性。道理近在眼前，可是人們卻不自覺。現在感傷嘆息，所以這樣說。
『然而不能自已』以下，是第四次申述論證這個意思。『已』是停止的意思。『豈曰必然』，就是未必是這樣。
『道行雲諸法本無所從來去亦無所至下』以下，是第二部分，正式論述文章。文章有六個章節：第一，引用經文來說明『不遷』；第二，指著事物來說明『不遷』；第三，排除疑惑來說明『不遷』；第四，會通教義來說明『不遷』；第五，從反常的現象來說明『不遷』；第六，總結會通來說明『不遷』。現在是第一部分，引用一部經和一部論，來標明宗旨，闡明『不遷』的根本。
【English Translation】 English version: These people are truly laughable! Truly lamentable! Truly sigh-worthy! Recently, there are some ignorant people who collude and cling to each other. Some, though within the Sangha (community of monks), slander the Mahayana (Great Vehicle) teachings; others, though mingling with the laity, promote the Hinayana (Small Vehicle) doctrines. They slander noble virtues to gain a false reputation for being aloof from worldly affairs, and praise the mediocre, thinking they are in accordance with the truth. They themselves have forgotten how thick-skinned they are, and have no sense of shame or remorse.
The scriptures say: 'It is like a foolish thief who abandons gold and jewels, and instead carries bricks and rubble.' This is what they are like! However, the consequences of believing or slandering the Dharma (Buddhist teachings), whether good or bad, have been truthfully stated since ancient times. When the time of death arrives, they will surely reap the consequences. Their tongues will protrude more than a foot long, and their breath will be rapid for several days. They will make sounds like a cow, yet they do not realize they have transformed into a leopard. They will fall into Avici (the hell of incessant suffering), enduring extreme pain. What doubt is there about this? Later learners, may you understand the deeds of those who came before!
(This teaching) causes those of middling capacity to be uncertain whether to believe or not; those of lower capacity, upon hearing it, clap their hands and laugh, dismissing it with disdain. Lao Tzu (founder of Taoism) said: 'Superior people, upon hearing the Tao (the Way), diligently practice it; middling people, upon hearing the Tao, are doubtful about its existence; inferior people, upon hearing the Tao, laugh loudly at it. If it is not laughed at, it is not sufficient to be called the Tao.' I am now borrowing this saying.
Middling people, upon hearing the principle of non-duality of movement and stillness, cannot make a decision, either believing or doubting, hence it is said 'unable to distinguish between existence and non-existence.' Inferior people, upon hearing this, decide not to believe, hence it is said 'clap their hands and disregard it.' 'Clapping hands' means to applaud, 'disregard' means not to look at.
'What is near yet cannot be understood is perhaps the nature of things!' The non-duality of movement and stillness is the nature of things. The principle is right before our eyes, yet people are unaware. Now, I lament and sigh, hence I say this.
'However, unable to restrain oneself' below, is the fourth time to elaborate and argue this meaning. 'Unable' means to stop. 'How can it be said to be certain' means it is not necessarily so.
'Daoxing (chapter in the Prajnaparamita Sutra) says, all dharmas (phenomena) originally come from nowhere and go nowhere' below, is the second part, formally discussing the text. The text has six chapters: first, quoting scriptures to explain 'non-motion'; second, pointing to things to explain 'non-motion'; third, dispelling doubts to explain 'non-motion'; fourth, harmonizing teachings to explain 'non-motion'; fifth, from abnormal phenomena to explain 'non-motion'; sixth, summarizing and harmonizing to explain 'non-motion'. Now is the first part, quoting a sutra and a treatise to mark the purpose and clarify the foundation of 'non-motion.'
十萬。佩之者行。行凝然後無生。道足然後補處也。中觀者。中論一名中觀論。以此論中明觀因緣等法故也。然彼論中。無有此語。應是取去來品意耳。去來品云。已去無有去。未去亦無去。離已去未去。去時亦無去。今取此意。故云去者不至方也。斯皆即動而求靜以知物不遷明矣者。經云無來無去。論云無去。此之二文。皆是即去明無去。非謂離去有無去。即去無去。是謂不遷之義。一論之旨歸也。
去人之所謂動者下 第二指物明不遷也。人以昔物去今。故名為動。我以昔物在昔。故名為靜。動而非靜以其不來靜而非動以其不去者。餘本皆云靜而非動以其不來。動而非靜以其不去。句上可釋。下句難解。今勘古本如前說也。動而非靜以其不來者。此覆人之所謂動句也。靜而非動以其不去者。此覆我之所謂靜句也。人以昔物去今而往昔。故曰動而非靜。我以昔物在昔而不去。故曰靜而非動也。然則所造未嘗異下。廣雅云。造詣也。爾雅云。造適也。嘗有兩義。一者曾義。二者常義。莊子云。夫言非吹也。言者有言。其所言者。特未定也。果有言耶。其未嘗有言耶。此是曾義。又云。仲尼語顏回曰。若必有以也。嘗以語我來。此是常義也。目所造詣未嘗有異。而心眼所見未曾有同也。逆之所謂塞順之所謂通者。
【現代漢語翻譯】 現代漢語譯本 十萬（數量詞，表示極大的數目）。佩戴它的人可以行走四方。行走達到凝定的狀態，然後就沒有生滅。道行圓滿，然後才能補處（指菩薩達到補處菩薩的果位）。中觀（Madhyamaka）者，《中論》又名《中觀論》。因為這部論著闡明觀察因緣等法。然而那部論中，沒有這些語句。應該是取自《去來品》的意義。《去來品》說：『已去的沒有去，未去的也沒有去，離開已去和未去，去時也沒有去。』現在取用這個意義，所以說去的人沒有到達某個地方。這些都是在動態中尋求靜態，從而明白事物不會遷變的道理。經書上說『無來無去』，《論》中說『無去』。這兩段文字，都是在『去』中說明『無去』，不是說離開『去』而有『無去』。在『去』中明白『無去』，這就是所謂不遷變的意義，也是整部論的宗旨。
去的人所說的『動』（變化）下文，第二點是指示事物說明不遷變。人們認為過去的物體離開了現在，所以稱之為『動』。我認為過去的物體存在於過去，所以稱之為『靜』。『動而不是靜，因為（過去的物體）不來到現在；靜而不是動，因為（過去的物體）不離開過去。』其餘版本都說『靜而不是動，因為（過去的物體）不來到現在；動而不是靜，因為（過去的物體）不離開過去。』上面的句子可以解釋，下面的句子難以理解。現在根據古本像前面所說的那樣解釋。『動而不是靜，因為（過去的物體）不來到現在』，這是反駁人們所說的『動』的說法。『靜而不是動，因為（過去的物體）不離開過去』，這是反駁我所說的『靜』的說法。人們認為過去的物體離開了現在而前往過去，所以說『動而不是靜』。我認為過去的物體存在於過去而不離開，所以說『靜而不是動』。那麼所造詣（所到達的境地）未曾有差異下文。《廣雅》說：『造，到達也。』《爾雅》說：『造，適也。』『嘗』有兩個意思，一是『曾經』的意思，二是『常常』的意思。《莊子》說：『言語不是吹氣，言語是有所說的，它所說的事情，特別是不確定的。果真有所說嗎？還是未曾有所說呢？』這是『曾經』的意思。又說：『仲尼告訴顏回說：如果一定有什麼（心得），常常告訴我。』這是『常常』的意思。眼睛所造詣的（事物）未曾有差異，而心眼所見到的卻未曾有相同。違背它就叫做『塞』（閉塞），順從它就叫做『通』（通達）。
【English Translation】 English version Ten myriad (a quantity word, indicating a very large number). Those who wear it can travel in all directions. When the traveling reaches a state of stillness, then there is no birth and death. When the path is complete, then one can attain the position of a Bodhisattva awaiting Buddhahood (referring to the stage where a Bodhisattva is ready to become a Buddha). Madhyamaka (中觀) refers to the Madhyamaka-karika (中論), also known as the Madhyamaka-karika-sastra (中觀論). This is because this treatise elucidates the observation of the law of dependent origination and other dharmas. However, those statements are not found in that treatise. It should be derived from the meaning of the chapter on 'Going and Coming' (去來品). The chapter on 'Going and Coming' says: 'That which has already gone has no going, that which has not yet gone also has no going, apart from that which has already gone and that which has not yet gone, there is also no going at the time of going.' Now, taking this meaning, it is said that the one who goes does not arrive at a certain place. These are all seeking stillness in movement, thereby understanding the principle that things do not change. The sutra says 'no coming and no going,' and the treatise says 'no going.' These two passages both explain 'no going' in 'going,' not saying that there is 'no going' apart from 'going.' Understanding 'no going' in 'going' is the meaning of non-transience, and it is also the main purpose of the entire treatise.
The 'movement' (change) that people speak of in the following text, the second point is to indicate things to explain non-transience. People think that the past object has left the present, so it is called 'movement.' I think that the past object exists in the past, so it is called 'stillness.' 'Moving but not still, because (the past object) does not come to the present; still but not moving, because (the past object) does not leave the past.' The other versions all say 'still but not moving, because (the past object) does not come to the present; moving but not still, because (the past object) does not leave the past.' The above sentence can be explained, the following sentence is difficult to understand. Now, according to the ancient version, it is explained as before. 'Moving but not still, because (the past object) does not come to the present,' this is refuting the saying of 'movement' by people. 'Still but not moving, because (the past object) does not leave the past,' this is refuting my saying of 'stillness.' People think that the past object has left the present and gone to the past, so it is said 'moving but not still.' I think that the past object exists in the past and does not leave, so it is said 'still but not moving.' Then, what is achieved (the realm reached) has never been different in the following text. The Guangya (廣雅) says: 'Achieve, also arrive.' The Erya (爾雅) says: 'Achieve, also suitable.' 'Ever' has two meanings, one is the meaning of 'once,' and the other is the meaning of 'often.' Zhuangzi (莊子) says: 'Speech is not blowing air, speech is something to say, what it says is particularly uncertain. Is there really something to say? Or has there never been anything to say?' This is the meaning of 'once.' It also says: 'Confucius told Yan Hui: If there must be something (experience), often tell me.' This is the meaning of 'often.' What the eyes achieve (things) have never been different, but what the mind's eye sees has never been the same. Opposing it is called 'obstruction' (塞), and following it is called 'penetration' (通).
逆理則塞。順理則通。逆理謂人也。順理謂已也。茍得其道復何滯哉者。茍且也。且得其道理。則動靜不二。更無疑滯也。
傷夫人情之惑久矣下 第三遣惑明不遷也。傷是傷嘆也。目對真而莫覺者。此亦謂不遷之事。理審如此。故名為真。未必即是真諦也。莫覺者不覺也。既知往物之不來而謂今物之可往者。敘或情也。往物既不來今物何可往者。難惑計也。何則求向物于向于向未嘗無者。求昨日物于昨日。則昨不無也。責向物於今於今未嘗有者。責昨日物於今日。則今日不有也。於今未嘗有以明物不來者。此是前動而非靜。以其不來句意也。于向未嘗無故知物不去者。此是前靜而非動。以其不去句意也。覆而求今今亦不往者。前之兩對。直明往而不來。今以今類往亦復如是也。是為昔物自在昔不從今以至昔者。此是不去也。今物自在今不從昔以至今者。此是不來也故仲尼曰回也見新交臂非故者。莊子外篇田子方章云。孔子謂顏回曰。吾終身與汝交一臂。而失之。可不哀與。郭象注云。夫變化不可執而留也。故雖交臂相守。而不能令停。今用此語也。見新者。謂故人已謝。新人自來也。交臂非故者。交臂相守。亦已謝往。非后故人也。此依郭註釋也。今謂郭注不然。今言交一臂而失之者。謂交一臂之頃。已失前
【現代漢語翻譯】 現代漢語譯本：違背道理就會阻塞不通，順應道理就會暢通無阻。違背道理指的是遷就別人，順應道理指的是遵循自己。如果領悟了其中的道理，又有什麼可以阻礙的呢？『茍』是如果的意思，如果能夠領悟這個道理，那麼動與靜就沒有分別，更不會有疑惑和阻礙了。
感嘆世人被情慾迷惑太久了。下面第三部分闡述了遣除迷惑，闡明事物不遷滅的道理。『傷』是感嘆的意思。眼睛面對真理卻不能覺察，這也是指事物不遷滅的道理。道理審察起來確實如此，所以稱之為『真』，但未必就是真諦。『莫覺者』是不覺察的意思。既然知道過去的已經過去不會再來，卻認為現在的可以前往未來，這是敘述世俗的情感。過去的已經過去不會再來，那麼現在的又怎麼可以前往未來呢？這是爲了駁斥迷惑的計較。為什麼這麼說呢？如果在過去尋找過去的事物，那麼過去的事物在過去未曾不存在。如果在今天追究過去的事物，那麼過去的事物在今天未曾存在。在今天未曾存在，是爲了說明事物不會到來，這是指事物之前的運動而不是靜止，因為有『不來』的含義。在過去未曾不存在，所以知道事物不會離去，這是指事物之前的靜止而不是運動，因為有『不去』的含義。反過來追究現在，現在也不會前往未來，前面兩相對比，直接說明了過去的事物不會到來，現在用現在類比過去也是如此。這就是過去的事物自在過去，不會從現在到達過去。這是指『不去』。現在的事物自在現在，不會從過去到達現在。這是指『不來』。所以仲尼（Confucius 孔子）說：『回（顏回，孔子的弟子）也見新交臂非故者。』莊子（Zhuangzi 莊子）外篇田子方章中說，孔子（Confucius 孔子）對顏回（Yan Hui 顏回，孔子的弟子）說：『我終身與你交一臂，卻失去了它，難道不悲哀嗎？』郭象（Guo Xiang 郭象，晉代玄學家）註釋說：『變化是無法執著而停留的，所以即使交臂相守，也不能讓它停止。』現在引用這句話。『見新者』，是指故人已經逝去，新人自然到來。『交臂非故者』，交臂相守，也已經過去，不是後來的故人。這是依照郭象（Guo Xiang 郭象，晉代玄學家）的註釋。現在認為郭象（Guo Xiang 郭象，晉代玄學家）的註釋不對。現在說交一臂就失去了，是指交一臂的瞬間，就已經失去了之前的。
【English Translation】 English version: Reversing the principle leads to obstruction, while following the principle leads to unobstructed passage. Reversing the principle refers to accommodating others, while following the principle refers to following oneself. If one understands the principle, what can hinder one? 'Gou' means 'if'. If one can understand this principle, then movement and stillness are not different, and there will be no more doubts or obstructions.
Lamenting that people have been deluded by emotions for too long. The third part below elaborates on dispelling delusions and clarifying the principle of non-transience of things. 'Shang' means 'lament'. The eyes face the truth but cannot perceive it; this also refers to the principle of non-transience of things. The principle is indeed so when examined, so it is called 'truth', but it may not be the ultimate truth. 'Mo jue zhe' means 'not perceiving'. Since one knows that the past has passed and will not return, yet one thinks that the present can go to the future, this is narrating worldly emotions. Since the past has passed and will not return, then how can the present go to the future? This is to refute the calculations of delusion. Why is this so? If one seeks past things in the past, then past things have never not existed in the past. If one questions past things in the present, then past things have never existed in the present. Not existing in the present is to explain that things will not arrive; this refers to the previous movement of things rather than stillness, because it has the meaning of 'not arriving'. Never not existing in the past, so one knows that things will not leave; this refers to the previous stillness of things rather than movement, because it has the meaning of 'not leaving'. Conversely, if one investigates the present, the present will also not go to the future. The previous two comparisons directly explain that past things will not arrive; now using the present to analogize the past is also the same. This is that past things are free in the past and will not arrive at the past from the present. This refers to 'not leaving'. Present things are free in the present and will not arrive at the present from the past. This refers to 'not arriving'. Therefore, Confucius (仲尼) said: 'Hui (顏回, Yan Hui, Confucius's disciple) also sees new acquaintances, but not old ones.' Zhuangzi (莊子) Outer Chapters, Tian Zifang chapter says, Confucius (孔子) said to Yan Hui (顏回, 孔子的弟子): 'I have been arm in arm with you all my life, but I have lost it, is it not sad?' Guo Xiang (郭象, Guo Xiang, a scholar of metaphysics in the Jin Dynasty) commented: 'Change cannot be grasped and stopped, so even if one holds each other arm in arm, one cannot stop it.' Now quoting this sentence. 'Seeing new ones' means that old friends have passed away, and new people naturally arrive. 'Arm in arm not old' means that holding each other arm in arm has also passed, and is not the old friend later. This is according to Guo Xiang's (郭象, Guo Xiang, a scholar of metaphysics in the Jin Dynasty) commentary. Now it is thought that Guo Xiang's (郭象, Guo Xiang, a scholar of metaphysics in the Jin Dynasty) commentary is not correct. Now saying that losing an arm in arm means that in the moment of arm in arm, one has already lost the previous one.
人。非謂交臂執手不能令停也。明知交臂之頃。前已非后。言誰遷耶。然前已非后。則是遷義。而言不遷者。此明無有一物定住。而從此遷向彼。故曰不遷也。如此則物不相往來明矣者。若前人至后。後人至前。可謂往來。既不如此。故無往來也。既無往返之微朕又何物而可動乎者。朕字有二音。一者陳錦反。出爾雅。二者陳忍反。出許慎注。淮南子。按事之萌兆謂之朕。今是后音也。李奇云。朕兆也。莊子云。體盡無為而游無朕。郭注云。任物故自然無跡。朕跡也。既無往返之跡。故知不動也。然則旋藍偃岳而常靜下。旋藍。劫初時大風名也。亦曰隨嵐。梵音輕重之異耳。有本云旋嵐。嵐者。此方之風名也。旋嵐即旋風也。又釋修行道地經云。興云之風。名旋嵐也。向前為俯。向後為偃。偃臥倒也。岳者山也。江河者。有本云江海。言海不及河也。莊子云。野馬塵埃也。郭注云。野馬者遊氣也。遊氣奔競。喻如野馬飄揚也。鼓動也。日月曆天者。有本云麗天。言歷易見也。日月周旋故言歷也。麗者易云。日月麗乎天。百穀草木麗乎土。小雅云。麗著也。前風非后風。故偃岳而常靜。前水非后水。故競注而不流。前氣非后氣。故飄鼓而不動。前日非後日。故歷天而不周。華嚴經云。譬如長風起。鼓拂生動勢。二俱不相
【現代漢語翻譯】 現代漢語譯本：人與人之間，並非握手或擦肩而過就不能停止。明明知道擦肩而過的瞬間，前一刻已經不是后一刻，那麼是誰在遷移呢？然而，前一刻已經不是后一刻，這就是遷移的意義。說不遷移，這是說明沒有一樣東西是固定不變，而從這裡遷移到那裡。所以說不遷移。這樣，事物不互相往來就很明顯了。如果前人到后，後人到前，可以說往來。既然不是這樣，所以沒有往來。既然沒有往返的絲毫跡象，又有什麼東西可以動呢？「朕」字有兩個讀音，一個是陳錦反，出自《爾雅》；一個是陳忍反，出自許慎的註解《淮南子》。按照事物萌芽的徵兆叫做「朕」。現在是后一個讀音。李奇說，朕就是徵兆。莊子說，身體達到無為的境界，而遊動沒有痕跡。郭象註解說，任憑事物自然發展，所以沒有痕跡。「朕」就是痕跡。既然沒有往返的痕跡，所以知道不動。那麼，旋轉的狂風，靜止的山嶽，都是常態。「旋藍」是劫初時的大風的名字，也叫「隨嵐」，是梵語發音輕重的不同而已。有的版本寫作「旋嵐」。「嵐」是此地的風的名字。「旋嵐」就是旋風。又《釋修行道地經》說，興起云的風，名叫「旋嵐」。向前為俯，向後為偃。「偃」是倒臥的意思。岳就是山。江河，有的版本寫作「江海」，說海不如河。莊子說，野馬塵埃。郭象註解說，野馬是遊動的氣。遊動的氣奔跑競爭，比喻像野馬飄揚。鼓動。日月執行在天空，有的版本寫作「麗天」，說執行容易看見。日月週而復始地執行，所以說「歷」也。「麗」在《易經》中說，日月依附於天，百穀草木依附於土。《詩經·小雅》說，麗是附著的意思。之前的風不是之後的風，所以山嶽靜止不動。之前的河水不是之後的河水，所以競相奔流而不停止。之前的氣不是之後的氣，所以飄動鼓盪而不動。之前的太陽不是之後的太陽，所以在天空執行而不周而復始。《華嚴經》說，譬如長風吹起，鼓動拂動產生動勢，兩者都不互相知道。
【English Translation】 English version: People. It is not that holding hands or brushing shoulders prevents cessation. Clearly knowing that in the instant of brushing shoulders, the previous moment is not the subsequent one, so who is migrating? However, the previous moment not being the subsequent one is the meaning of migration. Saying there is no migration clarifies that there is not a single thing that is fixed and unchanging, migrating from here to there. Therefore, it is said there is no migration. Thus, it is evident that things do not come and go to each other. If the former person arrives at the latter, and the latter person arrives at the former, it could be called coming and going. Since it is not like this, there is no coming and going. Since there is not the slightest trace of coming and going, what thing can be moved? The character 『朕』 (zhèn) has two pronunciations, one is chén jǐn fǎn, from the Erya dictionary; the other is chén rěn fǎn, from Xu Shen's commentary on the Huainanzi. According to the omen of the sprouting of things, it is called 『朕』 (zhèn). Now it is the latter pronunciation. Li Qi said, 『朕』 (zhèn) is an omen. Zhuangzi said, 『The body reaches the state of non-action, and movement has no trace.』 Guo Xiang commented, 『Letting things develop naturally, so there is no trace.』 『朕』 (zhèn) is a trace. Since there is no trace of coming and going, it is known that there is no movement. Then, the swirling hurricane (旋藍, xuán lán - a great wind at the beginning of a kalpa), the reclining mountains (偃岳, yǎn yuè - mountains lying down), are always in a state of stillness. 『旋藍』 (xuán lán) is the name of a great wind at the beginning of a kalpa, also called 『隨嵐』 (suí lán), which is just a slight difference in the pronunciation of the Sanskrit. Some versions write 『旋嵐』 (xuán lán). 『嵐』 (lán) is the name of the wind in this region. 『旋嵐』 (xuán lán) is a whirlwind. Also, the Sutra on the Stages of Practicing the Path says, 『The wind that raises clouds is called 旋嵐 (xuán lán).』 Facing forward is bending down, facing backward is reclining. 『偃』 (yǎn) means lying down. 『岳』 (yuè) means mountain. Rivers and streams, some versions write 『江海』 (jiāng hǎi - rivers and seas), saying that the sea is not as good as the river. Zhuangzi said, 『Wild horses and dust.』 Guo Xiang commented, 『Wild horses are wandering qi (遊氣, yóu qì - wandering energy).』 Wandering qi running and competing is like wild horses fluttering. Agitation. The sun and moon traversing the sky, some versions write 『麗天』 (lì tiān - beautiful sky), saying that traversing is easy to see. The sun and moon revolve, so it is called 『歷』 (lì - traverse). 『麗』 (lì) in the Book of Changes says, 『The sun and moon adhere to the sky, the hundreds of grains and grasses adhere to the earth.』 The Lesser Odes of the Book of Songs says, 『麗』 (lì) means adhering. The previous wind is not the subsequent wind, so the mountains are still and unmoving. The previous water is not the subsequent water, so they compete to flow without stopping. The previous qi is not the subsequent qi, so they flutter and agitate without moving. The previous sun is not the subsequent sun, so it traverses the sky without revolving. The Avatamsaka Sutra says, 『For example, when a long wind arises, it agitates and stirs up movement, but the two do not know each other.』
知。諸法亦如是。譬如駃水流。水流無定止。二俱不相知。諸法亦如是。肇法師不見華嚴。而作論冥合。自非妙悟玄理。何至於斯乎。
噫聖人有言下 第四會教明不遷也。文有兩段。通是會教。前廣后略。今初也。噫者。論語云。噫斗筲之人何足算也。注云。噫不平之聲也。切韻云。噫者恨聲也。聖人者。大載禮云。哀公問孔子。何謂聖人。孔子曰。聖人者智通乎大道。應變而不窮也。莊子云。以德分人謂之聖。以財分人謂之賢也。速于川流者。涅槃經云。人命不停。過於山水。非論語中嘆逝。下文方引論語耳。此意云。聖教自云人命逝速。即是遷義。何謂不遷耶。人有此疑。故今遣釋也。是以聲聞悟非常以成道緣覺覺緣離以即真者。以法是遷流故。聲聞聞無常教。悟無常理而成道也。亦以法是遷流故。緣覺覺無常理。而得證真也。茍即萬動而非化豈尋化以階道者。且使萬物非是遷流變化。何由尋此無常遷化之理。而得道耶。固應是遷也。覆尋聖言微隱難測者。前如問此如答也。微者小也。老子云。視之不見名曰夷。聽之不聞名曰希。搏之不得名曰微也。測者測量也。有本云。喻謂曉喻也。若動而靜似去而留者。據言教則如動如去也。據理實則如靜如留也。可以神會難以事求者。可以般若神心契會。不可以言
【現代漢語翻譯】 現代漢語譯本：要知道，一切諸法的實相也是如此。譬如湍急的流水，水流沒有固定的停止之處，兩岸的事物都不能互相瞭解。一切諸法的實相也是如此。鳩摩羅什法師沒有見到《華嚴經》的真諦，卻能作出與之暗合的理論，如果不是對玄妙的道理有精深的領悟，怎麼能達到這種程度呢？
唉！聖人有『逝者如斯夫』的感嘆，第四會所說的教義明明是不遷的。這段文字分為兩部分，都是爲了闡明不遷的教義。前面部分詳細，後面部分簡略。現在開始解釋前面部分。『噫』，在《論語》中說：『噫，斗筲之人，何足算也！』 註釋說，『噫』是不平的聲音。 《切韻》中說，『噫』是嘆息的聲音。 『聖人』，在《大戴禮記》中記載，哀公問孔子，什麼是聖人。孔子說：『聖人是智慧通達大道，應變而不窮盡的人。』 莊子說：『以德行分給別人叫做聖人，以財物分給別人叫做賢人。』 『速于川流』，在《涅槃經》中說：『人命不停留，快過山間的流水。』 這裡不是《論語》中感嘆光陰流逝的意思，下文才引用《論語》。這裡的意思是說，聖人的教誨自己說人命流逝迅速，這就是遷的意思，為什麼說不遷呢？人們有這樣的疑問，所以現在解釋它。『是以聲聞悟非常以成道，緣覺覺緣離以即真者』，因為諸法是遷流的，所以聲聞聽聞無常的教義，領悟無常的道理而成就道果。也因為諸法是遷流的，所以緣覺覺悟無常的道理，而證得真如。『茍即萬動而非化，豈尋化以階道者』，如果萬物不是遷流變化，又怎麼能尋找到這無常遷化的道理，從而證得道呢？所以本來就應該是遷流的。『覆尋聖言微隱難測者』，前面是提問，這裡是回答。『微』是小的意思。老子說：『看它看不見叫做夷，聽它聽不見叫做希，摸它摸不著叫做微。』 『測』是測量的意思。有的版本說：『喻謂曉喻也』。『若動而靜，似去而留者』，從言教上來說，好像是動，好像是去；從理體上來說，好像是靜，好像是留。『可以神會，難以事求者』，可以用般若智慧之心去領會，不可以用言語
【English Translation】 English version: Know that the reality of all dharmas is also like this. For example, a rapid stream of water, the flow of water has no fixed stopping point, and the things on both banks cannot understand each other. The reality of all dharmas is also like this. Dharma Master Kumarajiva did not see the true meaning of the Avatamsaka Sutra (Flower Garland Sutra), but was able to create a theory that secretly coincided with it. If it were not for a profound understanding of the mysterious principles, how could he have reached this level?
Alas! The sage has the sigh of 'passing away like this', and the doctrine stated in the fourth assembly is clearly non-transient. This passage is divided into two parts, both of which are to clarify the doctrine of non-transience. The first part is detailed, and the second part is brief. Now begin to explain the first part. 'Alas', in the Analects it says: 'Alas, how can a person of small capacity be counted!' The commentary says, 'Alas' is a sound of injustice. In the Qieyun it says, 'Alas' is a sound of sighing. 'Sage', in the Great Dai Liji it is recorded that Duke Ai asked Confucius, what is a sage. Confucius said: 'A sage is one whose wisdom penetrates the Great Dao and responds to changes without exhaustion.' Zhuangzi said: 'To distribute to others with virtue is called a sage, to distribute to others with wealth is called a worthy person.' 'Faster than a stream', in the Nirvana Sutra it says: 'Human life does not stop, faster than the mountain stream.' This is not the meaning of lamenting the passage of time in the Analects, the Analects are quoted later. The meaning here is that the sage's teachings themselves say that human life passes quickly, which is the meaning of transience, so why say non-transience? People have such doubts, so now explain it. 'Therefore, the Sravakas (hearers) realize the impermanence to achieve the path, and the Pratyekabuddhas (solitary Buddhas) realize the separation of conditions to attain the truth', because all dharmas are transient, so the Sravakas hear the teachings of impermanence, understand the principle of impermanence and achieve the fruit of the path. Also because all dharmas are transient, so the Pratyekabuddhas realize the principle of impermanence and attain the true suchness. 'If all things are moving and not changing, how can one seek change to ascend to the path', if all things are not transient and changing, how can one find the principle of impermanent change, so as to attain the path? So it should originally be transient. 'Repeatedly seeking the sage's words, subtle and difficult to measure', the former is a question, and this is the answer. 'Subtle' means small. Laozi said: 'Looking at it, you cannot see it is called Yi, listening to it, you cannot hear it is called Xi, touching it, you cannot grasp it is called Wei.' 'Measure' means to measure. Some versions say: 'Yu means to explain'. 'If moving and still, like going and staying', from the perspective of verbal teachings, it seems like moving, it seems like going; from the perspective of the principle of reality, it seems like stillness, it seems like staying. 'Can be understood spiritually, difficult to seek in matters', can be understood with the heart of prajna wisdom, cannot be understood with words.
跡事相而求也。是以言去不必去閑人之常想者。服虔注漢書云。閑闌也。王弼注易云。閑閡也。若蘭若閡。皆是防義。釋者。小雅云。釋解也。若釋皆是遣義也。經中言諸法生滅無常。是謂去也。謂無常者。未必即無常。為防人之常執。故說無常耳。經中又言業果不失。是謂住也。言有住者。不必即住。為防人執斷之心。故言住耳。豈曰去而可遣住而可留者。有本云。去而可追非也。法性不去。經中言去。不能遣得法性令其去也。法性不住。經中言住。不能留得法性令其住也。當知為緣故說去。其實則非去。為緣故說住。實亦非住也。故成具云菩薩處計常之中而演非常之教者。光明定意經也。彼文云。如來者不用衣食。處計常之中。而知無常之諦。今取彼經意。故云菩薩耳。摩訶衍論云者。大智度論。釋摩訶衍經。故名彼論無摩訶衍論。摩訶衍梵音。此云大乘也。即大品經也。斯皆導達群方兩言一會者。導謂引達謂通達。群方謂眾生。言聖人引導眾生多方便也。雖有多方。會歸一致耳。亦可群自是群。方自是方。易云。方以類聚。物以群分。聖人道此。故有兩說耳。豈曰文殊而乖其致哉者。不可以言去言住兩文有殊。則令法性幽致乖阻也。是以言常而不住稱去而不遷者。言常未常故不住也。稱去未必去故不遷也。已后
【現代漢語翻譯】 現代漢語譯本： 執著於事相而尋求真理。因此，說『去』不一定是要去除閑人的常識想法。服虔註解《漢書》時說，『閑』是阻攔的意思。王弼註解《易經》時說，『閑』是阻礙的意思。像蘭若（Aranya，寂靜處）的『蘭』，阻礙的『閡』，都是防備的意思。解釋『釋』字，《小雅》中說，『釋』是解開的意思。像釋放的『釋』，都是遣除的意思。經中說諸法生滅無常，這叫做『去』。說無常，未必就是真的無常，是爲了防止人們執著于常，所以才說無常。經中又說業果不失，這叫做『住』。說有『住』，未必就是真的住，是爲了防止人們產生斷滅之心，所以才說『住』。難道說『去』就可以遣除，『住』就可以停留嗎？有的版本說『去而可追』是不對的。法性（Dharmata，諸法的本性）不去，經中說『去』，不能遣除法性讓它離去。法性不住，經中說『住』，不能留住法性讓它停留。應當知道，是爲了因緣的緣故才說『去』，其實並非真的『去』。爲了因緣的緣故才說『住』，實際上也並非真的『住』。所以《成具光明定意經》中說，菩薩處於計常的境界中而宣揚非常的教義。那部經的經文說，如來（Tathagata，佛的稱號之一）不用衣食，處於計常的境界中，而知道無常的真諦。現在取用那部經的意義，所以說是菩薩。『摩訶衍論』指的是《大智度論》，解釋《摩訶衍經》，所以稱那部論為《摩訶衍論》。摩訶衍（Mahayana）是梵語，這裡翻譯為大乘（Mahayana）。也就是《大品經》。這些都是引導眾生，使多種說法歸於一致。『導』是引導，『達』是通達。『群方』指的是眾生。意思是聖人引導眾生有很多方便法門。雖然有很多方法，最終會歸於一致。也可以說『群』是『群』，『方』是『方』。《易經》說，『方以類聚，物以群分』。聖人闡述這個道理，所以有兩種說法。難道說文殊菩薩（Manjusri，智慧的象徵）會違背這個宗旨嗎？』不可以因為說『去』說『住』這兩句話有所不同，就說法性的幽深旨趣有所違背。因此說常而不執著于常，稱『去』而不遷移。說常，未嘗是常，所以不住。稱『去』，未必是去，所以不遷移。之後
【English Translation】 English version: Clinging to phenomena to seek truth. Therefore, saying 'going' doesn't necessarily mean removing the common thoughts of ordinary people. Fu Qian, in his commentary on the Book of Han, says that 'xian' means to obstruct. Wang Bi, in his commentary on the Book of Changes, says that 'xian' means to hinder. Like 'aranya' (quiet place) and 'hindrance', they all have the meaning of prevention. Explaining the word 'shi', the Minor Odes say that 'shi' means to untie. Like 'release', they all have the meaning of dismissing. The sutra says that all dharmas arise and cease impermanently, which is called 'going'. Saying impermanent doesn't necessarily mean truly impermanent; it's to prevent people from clinging to permanence, so it's said to be impermanent. The sutra also says that karmic consequences are not lost, which is called 'abiding'. Saying there is 'abiding' doesn't necessarily mean truly abiding; it's to prevent people from having a mind of annihilation, so it's said to be 'abiding'. Can it be said that 'going' can be dismissed and 'abiding' can be retained? Some versions say 'going can be pursued', which is incorrect. Dharmata (the nature of all dharmas) does not go; the sutra says 'going', but it cannot dismiss Dharmata and make it leave. Dharmata does not abide; the sutra says 'abiding', but it cannot retain Dharmata and make it stay. It should be known that it is said 'going' for the sake of conditions, but in reality, it is not truly 'going'. It is said 'abiding' for the sake of conditions, but in reality, it is not truly 'abiding'. Therefore, the Samadhiraja-candrapradipa Sutra says that a Bodhisattva (a being striving for enlightenment) dwells in the realm of perceived permanence while expounding the teaching of impermanence. The text of that sutra says that the Tathagata (one of the titles of the Buddha) does not need clothing or food, dwells in the realm of perceived permanence, and knows the truth of impermanence. Now, taking the meaning of that sutra, it is said to be a Bodhisattva. 'Mahayana Treatise' refers to the Mahaprajnaparamitopadesa, which explains the Mahayana Sutra, so that treatise is called the Mahayana Treatise. Mahayana is a Sanskrit term, which is translated here as the Great Vehicle (Mahayana). That is, the Large Perfection of Wisdom Sutra. These all guide beings, causing multiple teachings to converge into one. 'Guide' means to lead, 'reach' means to penetrate. 'Multitudes of directions' refers to sentient beings. It means that the sage guides sentient beings with many expedient means. Although there are many methods, they will ultimately converge into one. It can also be said that 'multitude' is 'multitude', and 'direction' is 'direction'. The Book of Changes says, 'Things of a kind come together, and objects are divided into groups.' The sage expounds this principle, so there are two explanations. Can it be said that Manjusri (the embodiment of wisdom) would violate this principle? It cannot be said that because the two statements 'going' and 'abiding' are different, the profound meaning of Dharmata is violated. Therefore, it is said to be constant without clinging to constancy, and called 'going' without migrating. Saying constant, it has never been constant, so it does not abide. Calling 'going', it is not necessarily going, so it does not migrate. Afterwards
覆疏此語可見。然則莊生之所以藏山仲尼之所以臨川者。莊子內篇大宗師章云。夫藏舟于壑藏山于澤。謂之固矣。然而夜半有力者負之而走。昧者不知也。論語云。子在川上曰。逝者如斯夫。不捨晝夜。莊子意明前山非後山。孔子意前水非后水也。斯皆感往者之難留豈曰排今而可往者。此二人皆感嘆往者不停。前後各別。非謂定有一物。從此推排至彼也。所以引此二書。證成不遷者。夫教之為體。意在悟物。若於物有悟。教則為益。若於物無益。教反成損。依向經論廣說不遷。恐儒道二家疑而不信。故引二文令其悟解耳。事如佛教說戒。以不殺為先。俗人好殺。豈能領會。若即俗書以明不殺。則無不從順也。孟子云。五畝之宅樹之以桑。則七十者可以衣帛矣。雞㹠犬彘養不失時。則八十者可以食肉矣。若據此文。則七十已下不合衣帛。八十已下不合食肉。慈悲不殺。豈獨佛經。以此相證。誰能不信。今引二書意同此也。是以睹聖心者不同人之所見得者。有本云用。有本云同俱得也。經中言常言無常。聖人之心難見得。人之常心則不見聖心也。何者。人則謂少壯同體百齡一質者。常人謂昔日少年。后遷至壯。故云同體。百年同是一身。更非別人也。徒知年往不覺形隨者。徒虛也。年往形亦往。此是遷義。即此遷中有不遷
【現代漢語翻譯】 現代漢語譯本 覆疏此語可見。由此可見上述解釋是正確的。那麼，莊周（Zhuang Zhou，莊子本名）所說的『藏舟于壑，藏山于澤』，以及孔子（Confucius）所說的『逝者如斯夫，不捨晝夜』，分別是什麼意思呢？ 《莊子·內篇·大宗師》中說：『把船藏在山澗里，把山藏在沼澤中，認為這樣就很牢固了。然而半夜裡有力氣的人把它揹走了，愚昧的人卻不知道。』《論語》中說：『孔子在河邊說：逝去的光陰就像這河水一樣啊，日夜不停留。』莊子的意思是說，眼前的山不是昨天的山；孔子的意思是說，眼前的河水不是昨天的河水。這都是感嘆過去的事物難以留住，難道是說排斥現在而可以回到過去嗎？ 這二人都感嘆過去的事物不停留，前後各不相同，並非說確定有一個東西，從這裡推移到那裡。之所以引用這兩本書，是爲了證明『不遷』的道理。佛法的教義，意在使人覺悟事物的真理。如果對事物有所覺悟，教義就有益處；如果對事物沒有益處，教義反而會造成損害。依照以往的經論廣泛地解釋『不遷』，恐怕儒家和道家懷疑而不相信，所以引用這兩篇文章讓他們領悟理解罷了。 這件事就像佛教說戒律，以不殺生為首要。世俗之人喜歡殺生，怎麼能領會這個道理呢？如果用世俗的書籍來闡明不殺生的道理，那麼就沒有不順從的了。《孟子》中說：『五畝大的宅基地，種上桑樹，那麼七十歲的人就可以穿絲綢了；雞、豬、狗等家畜按時飼養，那麼八十歲的人就可以吃肉了。』如果按照這句話，那麼七十歲以下的人就不應該穿絲綢，八十歲以下的人就不應該吃肉。慈悲不殺生的道理，難道只有佛經才有嗎？用這個道理互相印證，誰能不相信呢？現在引用這兩本書，意思也和這相同。 因此，領悟聖人心的人，和一般人的見解不同。領悟到的東西，有的版本說是『用』，有的版本說是『同』，都是正確的。經中說『常』也說『無常』，聖人的心難以領悟，而一般人的常識卻不能領悟聖人的心。為什麼呢？因為人們認為少年和壯年是同一個身體，一百年都是同一個本質。常人認為昔日的少年，後來遷移到壯年，所以說是同一個身體。百年都是同一個身體，更不是別人。 只是知道年齡增長而沒有覺察到形體也在隨之變化，這是虛妄的。年齡增長，形體也在變化，這就是『遷』的含義。就在這『遷』之中，有『不遷』的道理。 English version This explanation clarifies the point. So, what did Zhuang Zhou (Zhuangzi's given name) mean by 'hiding a boat in a ravine, hiding a mountain in a swamp,' and what did Confucius mean by 'Like this flowing stream, do they pass on, unceasing day and night'? The 'Great and Venerable Teacher' chapter in the Inner Chapters of Zhuangzi states: 'To hide a boat in a ravine, to hide a mountain in a swamp, one might say is clever. But in the middle of the night, a strong man could carry it away, and the ignorant would not know.' The Analects state: 'The Master, standing by a stream, said, 'Like this flowing stream, do they pass on, unceasing day and night.' Zhuangzi meant that the mountain before us is not the mountain of yesterday; Confucius meant that the water before us is not the water of yesterday. These are all lamentations about the difficulty of retaining the past; are they saying that by rejecting the present, one can return to the past? Both of them lamented that the past does not stay, and that the past and present are different. They are not saying that there is a fixed thing that moves from here to there. The reason for quoting these two books is to prove the principle of 'non-transience' (不遷, bu qian). The essence of Buddhist teachings is to awaken people to the truth of things. If one is awakened to things, the teachings are beneficial; if one is not beneficial to things, the teachings will cause harm. Explaining 'non-transience' extensively according to past scriptures and treatises, I am afraid that Confucianism and Taoism will doubt and not believe, so I quote these two articles to make them understand. This matter is like the Buddhist precepts, with non-killing as the first priority. How can worldly people who like to kill understand this principle? If we use secular books to explain the principle of non-killing, then there is no one who will not obey. Mencius said: 'If you plant mulberry trees on a five-acre homestead, then those who are seventy can wear silk; if you raise chickens, pigs, dogs, and swine at the right time, then those who are eighty can eat meat.' According to this statement, those under seventy should not wear silk, and those under eighty should not eat meat. Is the principle of compassion and non-killing only found in Buddhist scriptures? If we use this principle to confirm each other, who can not believe it? The meaning of quoting these two books now is the same. Therefore, those who understand the mind of the sage have different views from ordinary people. What is understood, some versions say 'use' (用, yong), some versions say 'same' (同, tong), both are correct. The scriptures speak of 'permanence' (常, chang) and 'impermanence' (無常, wu chang), the mind of the sage is difficult to understand, but the common sense of ordinary people cannot understand the mind of the sage. Why? Because people think that youth and adulthood are the same body, and that one hundred years is the same essence. Ordinary people think that the youth of the past later moved to adulthood, so it is said to be the same body. One hundred years is the same body, not someone else. It is vain to know only that age increases without realizing that the body is also changing. As age increases, the body also changes, which is the meaning of 'transience' (遷, qian). Within this 'transience', there is the principle of 'non-transience'.
【English Translation】 This explanation clarifies the point. So, what did Zhuang Zhou (Zhuangzi's given name) mean by 'hiding a boat in a ravine, hiding a mountain in a swamp,' and what did Confucius mean by 'Like this flowing stream, do they pass on, unceasing day and night'? The 'Great and Venerable Teacher' chapter in the Inner Chapters of Zhuangzi states: 'To hide a boat in a ravine, to hide a mountain in a swamp, one might say is clever. But in the middle of the night, a strong man could carry it away, and the ignorant would not know.' The Analects state: 'The Master, standing by a stream, said, 'Like this flowing stream, do they pass on, unceasing day and night.' Zhuangzi meant that the mountain before us is not the mountain of yesterday; Confucius meant that the water before us is not the water of yesterday. These are all lamentations about the difficulty of retaining the past; are they saying that by rejecting the present, one can return to the past? Both of them lamented that the past does not stay, and that the past and present are different. They are not saying that there is a fixed thing that moves from here to there. The reason for quoting these two books is to prove the principle of 'non-transience' (不遷, bu qian). The essence of Buddhist teachings is to awaken people to the truth of things. If one is awakened to things, the teachings are beneficial; if one is not beneficial to things, the teachings will cause harm. Explaining 'non-transience' extensively according to past scriptures and treatises, I am afraid that Confucianism and Taoism will doubt and not believe, so I quote these two articles to make them understand. This matter is like the Buddhist precepts, with non-killing as the first priority. How can worldly people who like to kill understand this principle? If we use secular books to explain the principle of non-killing, then there is no one who will not obey. Mencius said: 'If you plant mulberry trees on a five-acre homestead, then those who are seventy can wear silk; if you raise chickens, pigs, dogs, and swine at the right time, then those who are eighty can eat meat.' According to this statement, those under seventy should not wear silk, and those under eighty should not eat meat. Is the principle of compassion and non-killing only found in Buddhist scriptures? If we use this principle to confirm each other, who can not believe it? The meaning of quoting these two books now is the same. Therefore, those who understand the mind of the sage have different views from ordinary people. What is understood, some versions say 'use' (用, yong), some versions say 'same' (同, tong), both are correct. The scriptures speak of 'permanence' (常, chang) and 'impermanence' (無常, wu chang), the mind of the sage is difficult to understand, but the common sense of ordinary people cannot understand the mind of the sage. Why? Because people think that youth and adulthood are the same body, and that one hundred years is the same essence. Ordinary people think that the youth of the past later moved to adulthood, so it is said to be the same body. One hundred years is the same body, not someone else. It is vain to know only that age increases without realizing that the body is also changing. As age increases, the body also changes, which is the meaning of 'transience' (遷, qian). Within this 'transience', there is the principle of 'non-transience'.
也。往年在往時。往形在往日。是謂不遷。而人乃謂往日之人遷至今日。是謂惑矣。是以梵志出家下。此事未詳所出經也。昔人尚存乎者。謂昔人猶存至今日也。吾猶昔人者。猶如也。如似昔人。實非昔人也。亦可云吾身雖復猶是昔人。其實非昔人也。亦可云汝謂吾猶是昔人。其實非昔人也。亦可云吾可猶是昔人乎。吾非復昔人也。鄰人皆愕然非其言者。愕謂驚愕。不解其言故驚愕也。所謂有力者負之而趨者。有力謂無常力也。負謂擔負也。趨疾行也。昧謂闇昧也。歟者此字單作自得。不勞著欠。此謂助語。如焉乎之類也。
是以如來因群情所滯即方言以辨惑者 第二略會教明不遷也。因物情滯有。即為說動教。因物情滯無。即為說靜教。而言方言者。隨方之言。說教以遣其惑也。乘莫二之真心吐不一之殊教者。知動靜不二是莫二。即真心也。說動靜兩教。是不一之殊教也。乖而不可異者其唯聖言乎者。言乖乖而理不可異也。故談真有不遷之稱導俗有流動之說真則言不遷。導俗流則言遷也。雖復千涂異唱會歸同致者。說動說靜有異。理唯是一。所謂動即靜也。而徴文者聞不遷則謂昔物不至今者。執靜教也。徴謂徴責也。聆流動者而謂今物可至昔者。蒼頡篇云。聆聽也。聞說動。則謂今物流動謝往去也。既曰古今
【現代漢語翻譯】 現代漢語譯本：
也。過去的年份在過去的時間裡，過去的形體在過去的日子裡，這就是所謂的不遷。而人們卻說過去日子裡的人遷移到了今天，這真是迷惑啊。因此，梵志出家等語，此事未詳細說明出自哪部經。『昔人尚存乎者』，是說過去的人仍然活到今天。『吾猶昔人者』，『猶』是猶如的意思，好像過去的人，其實不是過去的人。也可以說，我的身體雖然還和過去一樣，但其實已經不是過去的我了。也可以說，你認為我還是過去的我，但其實我已經不是過去的我了。也可以說，我還能是過去的我嗎？我已經不是過去的那個我了。鄰居們都驚訝地否定他的話，『愕』是驚愕的意思，因為不理解他的話所以感到驚愕。『所謂有力者負之而趨者』，『有力』是指無常的力量，『負』是擔負的意思，『趨』是快速行走。『昧』是闇昧的意思。『歟』這個字單獨使用表示自得，不需要費力去追求。這裡是助詞，如『焉』、『乎』之類。
因此，如來因為眾生的情感被滯礙，就用各地方的語言來辨明迷惑。這是第二部分，簡略地會合教義，說明不遷的道理。因為眾生的情感被『有』所滯礙，就為他們說『動』的教義；因為眾生的情感被『無』所滯礙，就為他們說『靜』的教義。所說的『方言』，是隨順各地方的語言，用來說教，以此消除他們的迷惑。『乘莫二之真心吐不一之殊教者』，知道動和靜不是二元對立，這就是真心。說『動』和『靜』兩種教義，就是不一樣的特殊教義。『乖而不可異者其唯聖言乎者』，是說言語雖然不同，但道理不能不同。所以，談論真理時有『不遷』的說法，引導世俗時有『流動』的說法。真理方面就說『不遷』，引導世俗方面就說『流動』。『雖復千涂異唱會歸同致者』，雖然說『動』和說『靜』有所不同，但道理只有一個，就是所謂『動即是靜』。而那些考證文字的人，聽到『不遷』就認為過去的東西不會來到今天，這是執著于『靜』的教義。『徴』是考證的意思。『聆流動者而謂今物可至昔者』，《蒼頡篇》說，『聆』是聽的意思。聽到說『動』，就認為現在的東西可以流動到過去。既然說了古今……
【English Translation】 English version:
Also. The past years are in the past time. The past forms are in the past days. This is what is called 'non-transience'. But people say that the people of past days have moved to today, which is truly confusing. Therefore, the phrase 'Brahmin renounces home life' and so on, the source of this matter is not detailed in which sutra. 'Those who say the people of the past still exist', means that the people of the past still live to this day. 'I am like the people of the past', 'like' means similar, resembling the people of the past, but in reality, not the people of the past. It can also be said that although my body is still like the people of the past, in reality, it is no longer the past me. It can also be said that you think I am still the past me, but in reality, I am no longer the past me. It can also be said, can I still be the past me? I am no longer the past me. The neighbors were all surprised and denied his words. 'Surprised' means astonished, because they did not understand his words, so they were astonished. 'The so-called strong man carries it and rushes', 'strong' refers to the power of impermanence, 'carries' means to bear, 'rushes' means to walk quickly. 'Obscure' means darkness. The word 'yu' used alone expresses self-satisfaction, without needing to strive for it. Here it is an auxiliary word, like 'yan', 'hu' and so on.
Therefore, the Tathagata, because the emotions of sentient beings are obstructed, uses the languages of various places to clarify confusion. This is the second part, briefly converging the teachings, explaining the principle of non-transience. Because the emotions of sentient beings are obstructed by 'existence', he speaks the teaching of 'movement' for them; because the emotions of sentient beings are obstructed by 'non-existence', he speaks the teaching of 'stillness' for them. The so-called 'local languages' are the languages that follow the various places, used to preach the teachings, thereby eliminating their confusion. 'Riding on the non-dual true mind, uttering the diverse teachings of non-oneness', knowing that movement and stillness are not dualistic, this is the true mind. Speaking of the two teachings of 'movement' and 'stillness' are different and special teachings. 'That which is contradictory but cannot be different is only the words of the sage', means that although the words are different, the principles cannot be different. Therefore, when discussing the truth, there is the saying of 'non-transience', and when guiding the world, there is the saying of 'flow'. In terms of truth, it is said 'non-transience', and in terms of guiding the world, it is said 'flow'. 'Although there are thousands of different songs, they all converge to the same result', although saying 'movement' and saying 'stillness' are different, the principle is only one, which is the so-called 'movement is stillness'. And those who examine the texts, when they hear 'non-transience', think that the things of the past will not come to today, this is clinging to the teaching of 'stillness'. 'Zheng' means to examine. 'Listening to the flow and saying that the things of today can go to the past', the Cangjie Pian says, 'listening' means to hear. Hearing about 'movement', they think that the things of today can flow to the past. Since it is said ancient and modern...
而欲遷之者何耶者。昔自在昔。何須遷至今。今自在今。何須遷至昔耶。是以言往不必往下。經中言遷。未必即遷。以古在古。以今在今故也。稱去不必去下。此句意同上。而語別也。不來故不馳騁于古今者。馳騁走也。古不來今。今不去古也。不動故各性住於一世者。此句意同上。而語別也。古今各定。故云各性於一世也。然則群籍殊文下。群籍謂經書也。百家謂子書。九經雖殊。同明一教。百家雖異。同明一道。以喻佛經雖眾言跡不同。莫不同明一致。得其道理。文言不能惑亂也。
是以人之所謂住我則言其去下 第五反常明不遷也。人謂從少至老仍是一人。故名為住。我言前人非后。故名為去。人謂昔人已往。故名為去。我言昔人在昔。故名為住也。然則去住雖殊其致一也者。我言去之與住。不相違反。取其唸唸變異故言去。取其各住一世故言住。此則住猶是去。去猶是住也。故經云正言似反誰當信者。中本起經云爾。斯言有由者。謂經此言有所以也。何者人則求古於今謂其不住者。以昔物去至昔。不在今也今。將為不住也。吾則求今于古知其不去。以今物自在今。不去至昔。將為不去也。已下覆疏此二句也。事各性住何物而可去來者。事物也。物各住其本性。各住一世。故無去來也。然則四像風馳下。
【現代漢語翻譯】 現代漢語譯本 而想要遷移的是什麼呢？過去自在過去，何須遷移到今天？今天自在今天，何須遷移到過去呢？因此說『往』不一定往下，經書中所說的『遷』，未必就是真的遷移。因為古代存在於古代，現在存在於現在。稱『去』不一定『去下』，此句意思與上文相同，只是說法不同。『不來故不馳騁于古今者』，馳騁是走的意思。古代不來到今天，今天不去到古代。『不動故各性住於一世者』，此句意思與上文相同，只是說法不同。古代和今天各自安定，所以說『各性於一世』。 那麼『群籍殊文』等句，『群籍』指的是經書，『百家』指的是子書。九經雖然不同，共同闡明一個教義；百家學說雖然各異，共同闡明一個道理。用這個比喻佛經雖然眾多，言辭跡象不同，但都共同闡明一致的道理，領會了其中的道理，就不會被文字言辭所迷惑。 『是以人之所謂住我則言其去下』，這是第五個反常的例子，說明事物不遷移。人們認為從年少到年老仍然是同一個人，所以稱之為『住』。我認為前一刻的人不是后一刻的人，所以稱之為『去』。人們認為過去的人已經過去，所以稱之為『去』。我認為過去的人存在於過去，所以稱之為『住』。那麼『去住雖殊其致一也者』，我認為『去』和『住』並不互相違背，取其唸唸變異，所以說是『去』；取其各自存在於一個時代，所以說是『住』。這樣看來，『住』也就是『去』，『去』也就是『住』。所以經書上說『正言似反誰當信者』，出自《中本起經》。『斯言有由者』，意思是說經書上這樣說是有原因的。什麼原因呢？人們在今天尋找古代，認為古代不住留，因為過去的事物已經過去到了過去，不在今天了，所以認為它不住留。我則是在古代尋找今天，知道它沒有離去，因為今天的事物自在地存在於今天，沒有去到過去，所以認為它沒有離去。以下是進一步疏解這兩句話。『事各性住何物而可去來者』，事物各自安住於它的本性，各自存在於一個時代，所以沒有去來。那麼『四像風馳』等句。
【English Translation】 English version And what is it that you want to move? The past is at ease in the past; why move it to the present? The present is at ease in the present; why move it to the past? Therefore, it is said that 'going' does not necessarily mean going down, and the 'moving' mentioned in the scriptures does not necessarily mean actual movement. Because the ancient exists in the ancient, and the present exists in the present. To say 'gone' does not necessarily mean 'gone down'; this sentence has the same meaning as above, but the wording is different. 'Not coming, therefore not galloping through the past and present,' galloping means running. The ancient does not come to the present, and the present does not go to the ancient. 'Not moving, therefore each nature abides in one age,' this sentence has the same meaning as above, but the wording is different. The ancient and the present are each fixed, so it is said that 'each nature abides in one age'. Then, regarding the phrases 'various writings in numerous texts,' 'numerous texts' refers to scriptures, and 'hundred schools' refers to philosophical works. Although the Nine Classics are different, they all explain one teaching; although the doctrines of the hundred schools are different, they all explain one principle. This is used as a metaphor that although Buddhist scriptures are numerous and their words and signs are different, they all jointly explain the same principle. If one understands the principle, one will not be confused by the words and language. 'Therefore, when people say that I abide, they mean that it goes down,' this is the fifth example of the contrary, explaining that things do not move. People think that from youth to old age, it is still the same person, so they call it 'abiding'. I say that the person of the previous moment is not the person of the next moment, so I call it 'going'. People think that the past person has already passed, so they call it 'going'. I say that the past person exists in the past, so I call it 'abiding'. Then, 'although going and abiding are different, their essence is the same,' I say that 'going' and 'abiding' do not contradict each other. Taking the continuous change of thoughts, it is called 'going'; taking the fact that each abides in one age, it is called 'abiding'. In this way, 'abiding' is also 'going', and 'going' is also 'abiding'. Therefore, the scripture says, 'Who would believe the correct words that seem contrary?' This comes from the Zhong Ben Qi Jing. 'These words have a reason,' meaning that there is a reason why the scripture says this. What is the reason? People seek the ancient in the present, thinking that the ancient does not abide, because the past things have already passed to the past and are not in the present, so they think that it does not abide. I, on the other hand, seek the present in the ancient, knowing that it has not left, because the present things exist freely in the present and have not gone to the past, so I think that it has not left. The following is a further explanation of these two sentences. 'Since things each abide in their nature, what can go and come?' Things each abide in their nature and each exist in one age, so there is no going and coming. Then, regarding the phrases 'the four images rush by like the wind,' etc.
舉事釋成也。四像謂四時之像。馳謝如風。故云風馳也。𢭀機電卷者。此𢭀字多遂手邊作[旋-方]。人家不解。乃引尚書文釋。謂言此字為非。尚書云。在璇璣玉衡以齊七政。孔注云。在察也。璇美玉也。機衡也。玉者正天文之器。可以運轉。舜察天文。考七政。以審已當天位與不。若作此釋。則𢭀字合玉邊作睿也。今謂不然。此是北斗樞星名也。北斗七星。一天樞。二𢭀。三機。四權。五衡。六開陽。七搖光。今不能具道七星。故但言𢭀機二星耳。七星運轉猶如電卷也。雖四象七星運轉流速。得其理也亦常不動也。王弼略例云。處𢭀機而觀大運。則天地之動未足怪也。此意亦指七星也。
是以如來功流萬世而常存下 第六結會明不遷也。萬世百劫蓋語多也。積功萬世。前功在於前積道百劫。蓋昔道在於昔。不朽不失。彌復堅固也。成山假就於始簣者。論語云。譬如為山。雖覆一簣。進者吾往也。注云。簣土籠也。積簣土以成山。前功在於前而不失。故積多而成山也。修途托至於初步者。老子云。九層之臺。起于累土。千里之行。始於足下。積一步以至多故。至千里者。無由一步。故云托至也。托是假託也。果以功業不可朽故者。此之四事。皆前功不朽。后功相續。方成其事耳。雖在昔而不化者。昔功在於昔
【現代漢語翻譯】 現代漢語譯本 闡釋成就事業。『四像』指的是四季的景象。『馳謝如風』，形容時間流逝如風一般迅速。『𢭀機電卷』，這裡的『𢭭』字很多人習慣在提手旁邊寫作[旋-方]。有些人不理解，就引用《尚書》的文字來解釋，認為這個字是錯誤的。《尚書》中說：『在璇璣玉衡以齊七政。』孔安國註解說：『在，察也。璇，美玉也。機，衡也。玉者，正天文之器，可以運轉。』舜觀察天文，考察七政，來審視自己是否符合天子的地位。如果這樣解釋，那麼『𢭀』字就應該在玉字旁寫作『睿』了。但現在我認為不是這樣。這裡指的是北斗樞星的名字。北斗七星，分別是：一天樞、二𢭀、三機、四權、五衡、六開陽、七搖光。現在不能全部講述七星，所以只說了𢭀機二星。七星運轉就像電光捲動一樣。雖然四象七星運轉流逝迅速，但掌握了其中的道理，也就常常是不動的。王弼《略例》中說：『處𢭀機而觀大運，則天地之動未足怪也。』這個意思也是指七星。
『是以如來功流萬世而常存』以下，第六部分總結集會，說明不遷變。『萬世百劫』是常用的誇張說法。積累功德萬世，是因為之前的功德在於之前的積累；修道百劫，是因為過去的道在於過去的努力。不朽不失，更加堅固。『成山假就於始簣』，出自《論語》：『譬如為山，雖覆一簣，進，吾往也。』 註解說：『簣，土籠也。』 積累土籠來堆成山，之前的功德在於之前的積累而不丟失，所以積累多了就能成為山。『修途托至於初步』，出自老子《道德經》：『九層之臺，起于累土；千里之行，始於足下。』 積累一步才能到達遠方，到達千里，沒有最初的一步，就不可能到達。所以說『托至』，『托』是假託的意思。『果以功業不可朽故』，這四件事，都是因為之前的功德不朽，之後的功德相續，才能成就這些事情。『雖在昔而不化者』，過去的功德在於過去。
【English Translation】 English version This explains the accomplishment of undertakings. 'Four Images' refer to the images of the four seasons. 'Passing swiftly like the wind' describes the rapid passage of time, like the wind. '𢭀ji Electric Roll' - here, the character '𢭭' is often written with the hand radical beside [旋-方] by many people. Some do not understand, so they quote the text of the 'Book of Documents' to explain, thinking that this character is wrong. The 'Book of Documents' says: 'Observe the celestial movements with the Xuanji Jade Balance to align the Seven Governors.' Kong Anguo's annotation says: 'Observe, examine. Xuan, beautiful jade. Ji, balance. Jade is an instrument for correcting astronomy, which can be rotated.' Shun observed the celestial phenomena and examined the Seven Governors to examine whether he was in accordance with the position of the Son of Heaven. If explained in this way, then the character '𢭀' should be written as '睿' with the jade radical beside it. But now I don't think so. This refers to the name of the pivot star of the Big Dipper. The seven stars of the Big Dipper are: One, Tian Shu (Celestial Pivot); Two, 𢭀ji; Three, Ji (Mechanism); Four, Quan (Balance); Five, Heng (Equilibrium); Six, Kaiyang (Opening Brightness); Seven, Yaoguang (Shaking Radiance). Now I cannot fully explain the seven stars, so I only mentioned the two stars 𢭀ji. The rotation of the seven stars is like the rolling of electric light. Although the Four Images and Seven Stars rotate and pass quickly, grasping the principles within them means that they are often unmoving. Wang Bi's 'Brief Examples' says: 'Observing the great movements from the position of 𢭀ji, the movements of heaven and earth are not surprising.' This meaning also refers to the seven stars.
'Therefore, the merits of the Tathagata flow for myriad ages and always remain' - the sixth part summarizes the assembly and explains immutability. 'Myriad ages and hundreds of kalpas' are commonly used exaggerations. Accumulating merit for myriad ages is because the previous merit lies in the previous accumulation; cultivating the path for hundreds of kalpas is because the past path lies in the past efforts. Imperishable and not lost, even more solid. 'Forming a mountain relies on the initial basket of earth', from the 'Analects': 'For example, making a mountain, although overturning one basket, advancing, I will go.' The annotation says: 'Kui (簣), an earth basket.' Accumulating earth baskets to pile up a mountain, the previous merit lies in the previous accumulation and is not lost, so accumulating more can become a mountain. 'Cultivating a long journey relies on the initial step', from Lao Tzu's 'Tao Te Ching': 'A nine-story tower begins with accumulated earth; a thousand-mile journey begins beneath the feet.' Accumulating one step can reach the distance, reaching a thousand miles; without the initial step, it is impossible to reach. Therefore, it is said 'rely on reaching', 'rely on' means to depend on. 'Indeed, because merit and achievements cannot decay', these four things are all because the previous merit is imperishable, and the subsequent merit continues, so that these things can be accomplished. 'Although in the past and not transformed', the past merit lies in the past.
。于昔不失。故云不化。不化故云不遷。以不遷故。事如常在。故曰湛然也。故經云三災彌淪而行業湛然者。彌淪遍滿義。周易繫辭云。易與天地準。故能彌淪天下之道耳。此經未詳也。何者夫果不俱因因因而果者。因果不同處。故曰不俱。由因而得果。故云因因而果也。因不昔滅者。在昔不滅。因不來今者。昔因不來至今果也。不滅不來則不遷之致明矣者。既不滅失。又復不來。故言不遷也。復何惑于去留踟躕于動靜之間哉者。知去留無二。故不惑也。知動靜不二。故不踟躕也。踟躕者。不進貌也。然則乾坤倒覆無謂不靜。乾天也。坤地也。雖倒天而覆地。莫言不靜也。洪流滔天無謂其動者。堯遭九年之潦。洪水滔天。猶是靜也。茍能契神于即物斯不遠而可知者。以神情與物理相契。即物知不遷不復遠也。
不真空論
此論第二明空申真諦教也。諸法虛假。故曰不真。虛假不真。所以是空耳。有人云。真者是有。空者是無。言不真空。即明不有不無中道義也。此是為蛇畫足。非得意也。若如所云。則空非中乎。大分深義為何所在。既不然矣。今不用焉。所明空者。諸大乘經論皆以空為宗本。今之學者多生誹謗。謂說空者。為不了義。無有慧明。可不悲哉。佛藏經云。舍利弗。于未來世。當有比丘。不修
【現代漢語翻譯】 現代漢語譯本： 於過去不曾失去，所以說不化。因為不化，所以說不遷。因為不遷，所以事物如常存在，所以說湛然。所以經中說『三災瀰漫而行業湛然』，瀰漫是遍滿的意思。《周易·繫辭》說：『易與天地準，故能彌綸天下之道。』這部經文沒有詳細解釋。為什麼說果不與因同處，因因而果呢？因為因果不在同一處，所以說不俱。由因而得到果，所以說因因而果。因在過去不滅，昔日的因不會來到今日成為果。不滅不來，那麼不遷的道理就明白了。既然不滅失，又不再來，所以說不遷。又有什麼可疑惑于去留，踟躕于動靜之間呢？知道去留沒有分別，所以不疑惑。知道動靜沒有分別，所以不踟躕。踟躕是不前進的樣子。既然這樣，那麼即使天地倒覆，也不能說是不靜。乾是天，坤是地，即使天倒地覆，也不能說是不靜。洪水滔天，也不能說是動。如果能夠使精神與事物相契合，那麼不遠就可以知道（真理）了。用精神與物理相契合，從事物中知道不遷的道理，就不遠了。 《不真空論》 這篇論的第二部分闡明空性，申述真諦的教義。諸法虛假，所以說不真。因為虛假不真，所以是空。有人說，真是有，空是無，說不真空，就是說明不有不無的中道之義。這是畫蛇添足，沒有領會真意。如果像你所說，那麼空就不是中道了嗎？大乘深奧的意義又在哪裡呢？既然不是這樣，現在不用這種說法。現在所闡明的空，諸大乘經論都以空為根本宗旨。現在的學者多生誹謗，認為說空的人，是不了義，沒有智慧光明，真是可悲啊。《佛藏經》說：『舍利弗，在未來世，當有比丘，不修……』 English version: That which was not lost in the past is said to be 'untransforming'. Because it is untransforming, it is said to be 'unmoving'. Because it is unmoving, things remain as they always are, hence it is called 'still and clear'. Therefore, the sutra says, 'The three calamities pervade, yet the activity remains still and clear.' 'Pervade' means to be all-encompassing. The Appended Remarks to the Book of Changes says, 'The Changes are in accordance with Heaven and Earth, therefore they can encompass the Way of all under Heaven.' This sutra is not explained in detail. Why is it said that the fruit is not together with the cause, and that the fruit arises from the cause? Because cause and effect are not in the same place, it is said that they are not together. Because the fruit is obtained from the cause, it is said that the fruit arises from the cause. The cause does not perish in the past; the cause of the past does not come to today to become the fruit. If it neither perishes nor comes, then the meaning of 'unmoving' is clear. Since it neither perishes nor comes, it is said to be 'unmoving'. What further doubt is there about going and staying, or hesitation between movement and stillness? Knowing that going and staying are not different, there is no doubt. Knowing that movement and stillness are not different, there is no hesitation. 'Hesitation' means not advancing. If this is so, then even if Heaven and Earth were overturned, it could not be said to be not still. 'Qian' is Heaven, 'Kun' is Earth. Even if Heaven were overturned and Earth were covered, it could not be said to be not still. Even if a great flood reaches the sky, it cannot be said to be moving. If one can align one's spirit with things, then it is not far to know (the truth). By aligning one's spirit with things, knowing the principle of 'unmoving' from things is not far. The Treatise on Non-True Emptiness This second part of the treatise elucidates emptiness and expounds the teachings of ultimate truth (Paramārtha-satya). All dharmas are illusory, therefore they are said to be 'not true'. Because they are illusory and not true, they are empty. Some say that 'true' is existence, and 'empty' is non-existence. Saying 'not truly empty' is to explain the meaning of the Middle Way of neither existence nor non-existence. This is like drawing feet on a snake, not grasping the true meaning. If it were as you say, then is emptiness not the Middle Way? Where then is the profound meaning of the Great Vehicle (Mahāyāna)? Since it is not like this, we do not use this explanation. What is now being elucidated about emptiness is that all Mahāyāna sutras and treatises take emptiness as their fundamental principle. Scholars today often give rise to slander, thinking that those who speak of emptiness are not of complete meaning and lack wisdom and clarity. How sad! The Buddha-pitaka Sutra says, 'Sariputra, in the future, there will be monks who do not cultivate...'
【English Translation】 Modern Chinese translation: That which was not lost in the past is said to be 'untransforming'. Because it is untransforming, it is said to be 'unmoving'. Because it is unmoving, things remain as they always are, hence it is called 'still and clear'. Therefore, the sutra says, 'The three calamities pervade, yet the activity remains still and clear.' 'Pervade' means to be all-encompassing. The Appended Remarks to the Book of Changes says, 'The Changes are in accordance with Heaven and Earth, therefore they can encompass the Way of all under Heaven.' This sutra is not explained in detail. Why is it said that the fruit is not together with the cause, and that the fruit arises from the cause? Because cause and effect are not in the same place, it is said that they are not together. Because the fruit is obtained from the cause, it is said that the fruit arises from the cause. The cause does not perish in the past; the cause of the past does not come to today to become the fruit. If it neither perishes nor comes, then the meaning of 'unmoving' is clear. Since it neither perishes nor comes, it is said to be 'unmoving'. What further doubt is there about going and staying, or hesitation between movement and stillness? Knowing that going and staying are not different, there is no doubt. Knowing that movement and stillness are not different, there is no hesitation. 'Hesitation' means not advancing. If this is so, then even if Heaven and Earth were overturned, it could not be said to be not still. 'Qian' is Heaven, 'Kun' is Earth. Even if Heaven were overturned and Earth were covered, it could not be said to be not still. Even if a great flood reaches the sky, it cannot be said to be moving. If one can align one's spirit with things, then it is not far to know (the truth). By aligning one's spirit with things, knowing the principle of 'unmoving' from things is not far. The Treatise on Non-True Emptiness This second part of the treatise elucidates emptiness and expounds the teachings of ultimate truth (Paramārtha-satya). All dharmas are illusory, therefore they are said to be 'not true'. Because they are illusory and not true, they are empty. Some say that 'true' is existence, and 'empty' is non-existence. Saying 'not truly empty' is to explain the meaning of the Middle Way of neither existence nor non-existence. This is like drawing feet on a snake, not grasping the true meaning. If it were as you say, then is emptiness not the Middle Way? Where then is the profound meaning of the Great Vehicle (Mahāyāna)? Since it is not like this, we do not use this explanation. What is now being elucidated about emptiness is that all Mahāyāna sutras and treatises take emptiness as their fundamental principle. Scholars today often give rise to slander, thinking that those who speak of emptiness are not of complete meaning and lack wisdom and clarity. How sad! The Buddha-pitaka Sutra says, 'Sariputra, in the future, there will be monks who do not cultivate...'
身戒心慧。是人輕笑如來所說如來所行。如來常于第一義空。恭敬供養。常樂是行。是諸比丘。輕笑如來所說所行真際畢竟空法。爾時有苦行比丘共輕笑。爾時有行空者。我贊其善。當爾之時。咸共不能護持重戒。而言諸法自相空。何所能作。如那羅戲人種種變現。無所知者。見之大笑。何以故。不解戲法其術隱故。生希有心。驚怪大笑。如是舍利弗。爾時真實比丘。說空寂法。求活命者。咸共嗤笑。何以故。是人不知佛法義故。聞說空法。驚疑怖畏。舍利弗。汝觀此人。于安隱處生衰惱心。于衰惱處生安隱心。金口所言。信非謬矣。
夫至虛無生者下 此論文有二章。先序。后正。今初序也。序文有三。第一標正宗。第二破異見。第三序論意。今初。文中又三。第一標真境。第二明真智。第三合明境智。今初。言至虛無生者。即無生畢竟空真境也。蓋是般若玄鑒之妙趣有物之宗極者。蓋是不定之辭。將以為是。未敢為定故。所以云蓋。趣是趣向義。宗是宗本。謂此無生畢竟空。是般若所鑒之境。萬物之宗本也。
自非聖明特達下 第二明真智也。聖明即般若也。非是般若奇特明達。何能以神情。契合中道非有非無之理哉。即此非有非無。是中道畢竟空。故云有無之間耳。
是以至人通神心於無窮
【現代漢語翻譯】 現代漢語譯本 身、戒、心、慧。這些人輕蔑嘲笑如來所說、如來所行。如來常于第一義空（勝義空性，佛教最高的真理）中，恭敬供養，常樂於此行。這些比丘輕蔑嘲笑如來所說所行的真際畢竟空法（最終的空性教法）。當時有苦行比丘一起嘲笑。當時有修行空性者，我讚歎他們的善行。當那時，大家不能護持重戒，卻說諸法自相空（一切事物本質皆空），又能做什麼呢？如同那羅戲人（魔術師）種種變現，無知的人看見了就大笑。為什麼呢？因為不瞭解戲法，其技藝隱秘，所以生出稀有之心，驚怪大笑。如是，舍利弗（釋迦摩尼的十大弟子之一），當時真實的修行比丘，說空寂之法，那些求活命的人，都一起嗤笑。為什麼呢？因為這些人不瞭解佛法的意義，聽聞空法，驚疑怖畏。舍利弗，你觀察這些人，于安穩處生衰惱之心，于衰惱處生安穩之心。金口所言（佛陀所說），真實不虛。
夫至虛無生者下 這篇論文有二章。先是序言，后是正文。現在是序言。序言有三部分。第一，標明正宗；第二，破斥異見；第三，敘述論文的意圖。現在是第一部分。文中又有三部分。第一，標明真境；第二，闡明真智；第三，結合闡明境與智。現在是第一部分。說到『至虛無生』，就是指無生畢竟空（不生不滅的究竟空性）的真境。大概是般若玄鑒（般若智慧的深刻觀照）的妙趣，是萬物的宗極。『蓋是』是不確定的措辭，將要認為是，但不敢確定，所以說『蓋』。『趣』是趨向的意思，『宗』是根本。意思是這無生畢竟空，是般若所觀照的境界，是萬物的根本。
自非聖明特達下 第二部分闡明真智。聖明就是般若。如果不是般若奇特明達，怎麼能以精神，契合中道非有非無的道理呢？即這非有非無，是中道畢竟空。所以說是『有無之間』。
是以至人通神心於無窮
【English Translation】 English version Body, precepts, mind, and wisdom. These people lightly laugh at what the Tathagata (another name for Buddha) has said and what the Tathagata has done. The Tathagata is always in the First Principle Emptiness (the ultimate truth of emptiness), respectfully making offerings, and always delights in this practice. These Bhikkhus (Buddhist monks) lightly laugh at the ultimate and complete emptiness Dharma (teachings) spoken and practiced by the Tathagata. At that time, there were ascetic Bhikkhus who laughed together. At that time, there were those who practiced emptiness, and I praised their goodness. At that time, everyone was unable to uphold the heavy precepts, yet they said that all dharmas (phenomena) are empty in their self-nature. What can they do? It is like the Narada (a type of performer) performers who perform various transformations, and the ignorant people laugh when they see them. Why? Because they do not understand the performance, and its techniques are hidden, so they give rise to a rare mind, and are surprised and laugh greatly. Thus, Shariputra (one of the ten great disciples of Shakyamuni Buddha), at that time, the true practicing Bhikkhus spoke of the Dharma of emptiness and tranquility, and those who sought to preserve their lives all ridiculed them. Why? Because these people do not understand the meaning of the Buddha's Dharma, and when they hear the Dharma of emptiness, they are surprised, doubtful, and fearful. Shariputra, you observe these people, they give rise to thoughts of decline and distress in a place of peace and security, and they give rise to thoughts of peace and security in a place of decline and distress. The words spoken from the golden mouth (Buddha's words) are true and not false.
『Fu Zhi Xu Wu Sheng Zhe Xia』 This thesis has two chapters. First is the preface, then the main text. Now is the preface. The preface has three parts. First, marking the orthodox doctrine; second, refuting different views; third, narrating the intention of the thesis. Now is the first part. There are also three parts in the text. First, marking the true realm; second, explaining true wisdom; third, combining and explaining realm and wisdom. Now is the first part. Speaking of 『Utmost Void and Non-Arising,』 it refers to the true realm of non-arising and complete emptiness. It is probably the wonderful interest of Prajna's profound insight (deep contemplation of Prajna wisdom), and the ultimate origin of all things. 『Gai Shi』 is an uncertain term, about to be considered as, but dare not be sure, so it is said 『Gai.』 『Qu』 means to tend towards, 『Zong』 is the root. It means that this non-arising and complete emptiness is the realm contemplated by Prajna, and the root of all things.
『Zi Fei Sheng Ming Te Da Xia』 The second part explains true wisdom. Sheng Ming is Prajna. If it were not for Prajna's unique clarity and understanding, how could one use the spirit to align with the principle of the Middle Way, which is neither existent nor non-existent? That is, this neither existent nor non-existent is the Middle Way of complete emptiness. Therefore, it is said to be 『between existence and non-existence.』
『Shi Yi Zhi Ren Tong Shen Xin Yu Wu Qiong』
下 第三合明境智相契會也。以神心觀無窮之理。故云通神心於無窮。不為有物之所滯礙。故云窮所不能滯也。極耳目于視聽聲色所不能制者。縱耳聽聲。不為聲所惑。縱目睹色。不為色所迷也。豈不以其即萬物之自虛下。良以萬物是虛。故縱視聽。不為聲色所惑耳。累者勞累也。是以乘真心以理順則無滯而不通者。順謂諸法是空。不違正道也。乘御般若之心。慗理順空之道。則無有滯礙而不通暢也。有本作履字。亦可然也。謂履踐順空之道耳。審一氣以觀化故所遇而順適者。化謂萬化也。適謂往適也。莊子內篇大宗師章云。彼方且興造物者。為人而游乎。天地之一氣。郭注云。皆冥之。故無二也。莊子外篇北遊章云。人之生也。氣之聚也。是其美者為神奇。其不美者為臭腐臭腐復化為神奇神。奇復化為臭腐。故曰通天下一氣也。離騷第六卷遠遊章云。順凱風以從游。至南巢而一息。見王子而宿之。審一氣之和德。王逸注云。究問元釋精之秘要也。今藉此等諸言。以目一道也。無滯而不通故能混雜致淳者。莊子云。眾人役役。聖人愚芒。參萬歲而一成紀。今藉此語。以喻不二法門。若能無滯不通。即是不二法門也。所遇順適則觸物而一者。所逢遇皆以般若觀之。知其皆空。無有滯礙。是則萬法一相無相也。如此則萬像
【現代漢語翻譯】 現代漢語譯本： 下：第三部分是關於明鏡與智慧相互契合的集會。用神通之心觀察無窮的真理，所以說『以神心通於無窮』。不被任何事物所阻礙，所以說『窮盡之處也不能滯留』。即使耳目極盡視聽聲色之能，也不能被它們所控制。縱然耳朵聽見聲音，也不會被聲音所迷惑；縱然眼睛看見色彩，也不會被色彩所迷惑。這難道不是因為它們本身就是萬物的虛無本質嗎？正是因為萬物皆是虛幻，所以縱情視聽，也不會被聲色所迷惑。『累』是勞累的意思。因此，憑藉真誠的心，以理順應，就沒有什麼阻礙而不通達的。『順』是指諸法皆空，不違背正道。駕馭般若之心，整理順應空性的道路，就沒有什麼阻礙而不通暢的。有的版本寫作『履』字，也可以這樣理解，指的是踐行順應空性的道路。審察一氣來觀察萬物的變化，所以所遇到的都是順應和適宜的。『化』是指萬物的變化。『適』是指前往適宜的地方。《莊子·內篇·大宗師》中說：『他方且將興起造物者，為人而游于天地之一氣。』郭象註釋說：『都與它冥合，所以沒有二。』《莊子·外篇·北遊》中說：『人的出生，是氣的聚集。其中美好的成為神奇，不美好的成為臭腐，臭腐又變化為神奇，神奇又變化為臭腐。』所以說貫通天下的是一氣。《離騷》第六卷《遠遊》中說：『順著溫暖的風而遠遊，到達南巢而休息，拜見王子並留宿。』審察一氣的和合之德，王逸註釋說：『探究元始精微的奧秘。』現在借用這些話語，來指代唯一的真理。沒有阻礙而不通達，所以能夠混合雜亂而達到純粹。《莊子》說：『眾人忙碌，聖人愚昧，經歷萬歲而成就一個紀元。』現在借用這句話，來比喻不二法門。如果能夠沒有阻礙而不通達，那就是不二法門。所遇到的都是順應和適宜的，那麼接觸萬物都是一體的。所遇到的一切都用般若智慧來觀察，知道它們都是空性的，沒有阻礙。這樣，萬法都是一相無相。如此，那麼萬象……
【English Translation】 English version: The third gathering below is about the perfect union of the clear mirror and wisdom. Using the divine mind to observe the infinite truth, hence it is said, 'Penetrating the infinite with the divine mind.' Not being obstructed by anything, hence it is said, 'The extreme cannot be hindered.' Even if the ears and eyes exhaust their ability to see and hear sounds and colors, they cannot be controlled by them. Even if the ears hear sounds, they will not be deluded by sounds; even if the eyes see colors, they will not be misled by colors. Is this not because they themselves are the empty essence of all things? Precisely because all things are illusory, even indulging in seeing and hearing, one will not be deluded by sounds and colors. 'Accumulation' means fatigue. Therefore, relying on the sincere mind, and following the principle, there is nothing that is obstructed and not accessible. 'Following' means that all dharmas are empty, not violating the right path. Riding on the mind of Prajna (wisdom), organizing and following the path of emptiness, there is nothing that is obstructed and not accessible. Some versions write the character '履 (lǚ)', which can also be understood in this way, referring to practicing the path of following emptiness. Examining the one Qi (vital energy) to observe the changes of all things, therefore what is encountered is in accordance and suitable. 'Change' refers to the changes of all things. 'Suitable' refers to going to a suitable place. In the 'Inner Chapters' of Zhuangzi, 'The Great and Venerable Teacher' it says: 'He is about to raise the Creator, to travel in the one Qi of heaven and earth for the sake of man.' Guo Xiang commented: 'All are in harmony with it, so there is no duality.' In the 'Outer Chapters' of Zhuangzi, 'Northward Journey' it says: 'The birth of man is the gathering of Qi. The beautiful ones become miraculous, and the unbeautiful ones become foul and rotten, and the foul and rotten transform into the miraculous, and the miraculous transforms into the foul and rotten.' Therefore, it is said that what penetrates the world is one Qi. In the sixth volume of 'Li Sao', 'Far-off Journey' it says: 'Following the warm wind to travel far, reaching Nanchao to rest, visiting the prince and staying overnight.' Examining the harmonious virtue of one Qi, Wang Yi commented: 'Exploring the mysteries of the origin and essence.' Now, borrowing these words to refer to the one and only truth. There is no obstruction and no non-penetration, so it can mix the chaotic and achieve purity. Zhuangzi said: 'The masses are busy, the sages are foolish, and it takes ten thousand years to complete an era.' Now, borrowing this sentence to compare the non-dual dharma gate. If one can be unobstructed and non-penetrating, that is the non-dual dharma gate. What is encountered is in accordance and suitable, then touching all things is one. Everything encountered is observed with Prajna wisdom, knowing that they are all empty and without obstruction. In this way, all dharmas are one aspect and no aspect. In this way, then all phenomena...
雖殊而不能自異者。既同一相。所以不異也。不能自異故知像非真像者。一相無相。所以像即非像。下覆上意也。然則物我同根是非一氣者。物是外物。我者己身。同一無相。故曰同根。同一正道。故曰一氣也。潛微幽隱殆非群情之所盡者。潛是潛藏。微是微細。幽是幽深。隱是隱映。以難見故。非諸人所能窮盡也。殆者。爾雅云危也。廣雅云敗也。鄭玄注禮云幾也。毛長注傳云始也。今取其音幾。幾者近也。
故頃爾談論下 第二破異見也。頃者俄頃。謂少許時也。此頃諸家作論。多有不同。良以虛宗玄妙故。談者不得其實。致成異見耳。夫以不同而適同有何物而可同者。以用也。適往也。以不同之情。往取同理。何由可得同耶。有本作釋字。皆謂解也。故眾論競作而性莫同焉者。總明諸家作論理性不同也。何則心無者下。正出諸家不同之論也。然不同之論。非止一家。今略破三家。余可知矣。心無者。破晉朝支慜度心無義也。世說注云。慜度欲過江。與一傖道人為侶。謀曰。若用舊義往江東。恐不辨得食。便立心無義。既此道人不成度江。慜果講此義。後有傖人來。先道人。語云。為我致意。慜度心無義那可立。此法權救饑耳。無為遂負如來也。從是以後此義大行。高僧傳云。沙門道恒頗有才力。常執心無
【現代漢語翻譯】 現代漢語譯本 『雖殊而不能自異者。既同一相。所以不異也。』即使事物各不相同，但它們無法使自身與那『同一相』（萬物本源的統一性）相區別，因為它們本質上是相同的，所以才沒有差異。 『不能自異故知像非真像者。一相無相。所以像即非像。下覆上意也。』因為它們無法使自身與『同一相』相區別，所以我們知道現象並非真實的現象，因為『一相』（統一的本質）是『無相』（沒有具體形態）的，所以現象即非現象。這是用後面的話來呼應前面的意思。 『然則物我同根是非一氣者。物是外物。我者己身。同一無相。故曰同根。同一正道。故曰一氣也。』那麼，萬物與自我同出一源，是非的本質是同一氣息。『物』是指外在的事物，『我』是指自身。因為它們都源於同一個『無相』，所以說它們『同根』。因為它們都遵循同一條正道，所以說它們是『一氣』。 『潛微幽隱殆非群情之所盡者。潛是潛藏。微是微細。幽是幽深。隱是隱映。以難見故。非諸人所能窮盡也。殆者。爾雅云危也。廣雅云敗也。鄭玄注禮云幾也。毛長注傳云始也。今取其音幾。幾者近也。』這種潛藏、細微、幽深、隱晦的道理，大概不是一般人所能完全理解的。『潛』是潛藏，『微』是微細，『幽』是幽深，『隱』是隱映。因為難以見到，所以不是所有人都能窮盡理解的。『殆』，《爾雅》中解釋為『危』，《廣雅》中解釋為『敗』，鄭玄註解《禮》時解釋為『幾』，毛長註解《春秋傳》時解釋為『始』。現在取其音『幾』，『幾』是接近的意思。
『故頃爾談論下 第二破異見也。頃者俄頃。謂少許時也。此頃諸家作論。多有不同。良以虛宗玄妙故。談者不得其實。致成異見耳。』因此，接下來討論的是『破除不同見解』。『頃』是俄頃，指很短的時間。這段時間裡，各家所作的論述，有很多不同之處，這是因為『虛宗』（空性的宗義）玄妙深奧，談論者沒有真正理解它的實質，導致形成了不同的見解。 『夫以不同而適同有何物而可同者。以用也。適往也。以不同之情。往取同理。何由可得同耶。有本作釋字。皆謂解也。故眾論競作而性莫同焉者。總明諸家作論理性不同也。』如果用不同的觀點去追求相同，有什麼東西是可以相同的呢？是用處。『適』是前往的意思。用不同的情理，去追求相同的道理，怎麼可能得到相同的結果呢？有的版本作『釋』字，都是解釋的意思。所以，各種論述競相出現，但其本質卻各不相同，總的來說，是說明各家所作的論述，其理性是不同的。 『何則心無者下。正出諸家不同之論也。然不同之論。非止一家。今略破三家。余可知矣。心無者。破晉朝支慜度（Zhi Mindu）心無義也。世說注云。慜度欲過江。與一傖道人為侶。謀曰。若用舊義往江東。恐不辨得食。便立心無義。既此道人不成度江。慜果講此義。後有傖人來。先道人。語云。為我致意。慜度心無義那可立。此法權救饑耳。無為遂負如來也。從是以後此義大行。高僧傳云。沙門道恒頗有才力。常執心無』這是為什麼呢？接下來就正式提出各家不同的論點。然而，不同的論點，不止一家。現在簡略地駁斥三家，其餘的就可以知道了。『心無』，是駁斥晉朝支慜度（Zhi Mindu）的『心無義』。《世說新語注》記載，支慜度（Zhi Mindu）想要過江，與一位粗俗的道人為伴，商議說：『如果用舊的義理去江東，恐怕無法獲得食物。』於是就創立了『心無義』。後來這位道人沒有成功過江，支慜度（Zhi Mindu）果然宣講這種義理。後來有粗俗的人來，先遇到了那位道人，說道：『請你替我向支慜度（Zhi Mindu）致意，他的『心無義』怎麼能成立呢？這只是權宜之計，用來解決飢餓罷了。這樣就辜負瞭如來。』從此以後，這種義理大為流行。《高僧傳》記載，沙門道恒頗有才力，常常堅持『心無』。
【English Translation】 English version 'Though different, they cannot differentiate themselves. Since they share the same characteristic, they are not different.' Even though things are different, they cannot distinguish themselves from that 'same characteristic' (the unity of the origin of all things), because they are essentially the same, hence there is no difference. 'Not being able to differentiate themselves, we know that appearances are not true appearances. The one characteristic is no characteristic, so appearances are not appearances. The latter echoes the former.' Because they cannot distinguish themselves from the 'same characteristic,' we know that phenomena are not real phenomena, because the 'one characteristic' (the unified essence) is 'no characteristic' (without specific form), so phenomena are not phenomena. This is using the latter to respond to the former. 'Then, things and self share the same root, right and wrong share the same breath. Things are external objects, self is oneself. Sharing the same no-characteristic, hence the saying 'same root.' Following the same right path, hence the saying 'same breath.'' 'Things' refer to external objects, 'self' refers to oneself. Because they both originate from the same 'no-characteristic,' it is said that they share the 'same root.' Because they both follow the same right path, it is said that they are the 'same breath.' 'Hidden, subtle, profound, and obscure, it is probably not fully understood by the masses. Hidden is concealed. Subtle is minute. Profound is deep. Obscure is dim. Because it is difficult to see, it cannot be fully understood by everyone. 'Probably,' in Erya, means 'dangerous.' In Guangya, it means 'defeated.' Zheng Xuan's commentary on the Rites says it means 'close.' Mao Chang's commentary on the Spring and Autumn Annals says it means 'beginning.' Now we take its sound 'close,' which means near.' These hidden, subtle, profound, and obscure principles are probably not fully understood by ordinary people. 'Hidden' means concealed, 'subtle' means minute, 'profound' means deep, and 'obscure' means dim. Because they are difficult to see, not everyone can fully understand them. 'Probably,' in the Erya, is explained as 'dangerous,' in the Guangya as 'defeated,' Zheng Xuan's commentary on the Rites explains it as 'close,' and Mao Chang's commentary on the Spring and Autumn Annals explains it as 'beginning.' Now we take its sound 'close,' which means near.
'Therefore, the following discussion on brief arguments is the second refutation of differing views. 'Brief' means a short time. During this time, the arguments made by various schools have many differences. This is because the 'empty doctrine' (the doctrine of emptiness) is profound and mysterious, and those who discuss it do not truly understand its essence, leading to the formation of different views.' 'If one uses different views to pursue the same, what can be the same? It is the use. 'Pursue' means to go towards. Using different sentiments to pursue the same principle, how can one obtain the same result? Some versions have the character 'explanation,' which all mean to explain. Therefore, various arguments arise in competition, but their nature is not the same, generally explaining that the rationality of the arguments made by various schools is different.' 'Why is this? The following 'mind is non-existent' is the formal presentation of the different arguments of various schools. However, there is more than one different argument. Now we briefly refute three schools, and the rest can be known. 'Mind is non-existent' refutes Zhi Mindu's (支慜度) 'doctrine of mind is non-existent' of the Jin Dynasty. The commentary on Shishuo Xinyu records that Zhi Mindu (支慜度) wanted to cross the river and partnered with a vulgar Daoist, discussing: 'If we use the old doctrines to go to Jiangdong, I am afraid we will not be able to obtain food.' So he established the 'doctrine of mind is non-existent.' Later, this Daoist did not succeed in crossing the river, and Zhi Mindu (支慜度) indeed preached this doctrine. Later, a vulgar person came and first met the Daoist, saying: 'Please convey my regards to Zhi Mindu (支慜度), how can his 'doctrine of mind is non-existent' be established? This is just an expedient measure to solve hunger. In vain, he has let down the Tathagata.' From then on, this doctrine became very popular. The Biographies of Eminent Monks records that the monk Daoheng was quite talented and often held the view that 'mind is non-existent.'
義。大行荊土。竺法汰曰。此是邪說。應須破之。乃大集名僧。令弟子曇一難之。據經引理。折駁紛紜。恒杖其口辨。不肯受屈。日色既暮。明旦更集。慧遠就席。攻數番。問責鋒起。恒自覺義途差異。神色漸。動麈尾扣案。未即有答。遠曰。不疾而速。杼軸何為。坐者皆笑。心無之義。於是而息。今肇法師亦破此義。先敘其宗。然後破也。無心萬物。萬物未嘗無。謂經中言空者。但於物上不起執心。故言其空。然物是有不曾無也。此得在於神靜失在於物虛者。正破也。能於法上無執故名為得。不知物性是空故名為失也。
即色者明色不自色下 第二破晉朝支道林即色游玄義也。今尋林法師即色論。無有此語。然林法師集。別有妙觀章。云夫色之性也。不自有色。色不自色。雖色而空。今之所引。正此引文也。夫言色者當色色即色豈待色色而後為色哉者。此猶是林法師語意也。若當色自是色。可名有色。若待緣色成果色者。是則色非定色也。亦可云若待細色成粗色。是則色非定色也。此直悟色不自色未領色之非色者。正破也。有本作悟。有本作語。皆得也。此林法師但知言色非自色因緣而成。而不知色本是空。猶存假有也。
本無者下 第三破晉朝竺法汰本無義也。情尚于無多觸言而賓無者。情多貴尚此
【現代漢語翻譯】 現代漢語譯本：義。大行於荊州一帶。竺法汰說：『這是邪說，應該駁斥它。』於是大規模召集著名僧侶，讓弟子曇一去辯難。曇一依據經文，引經據典，辯論紛紛。恒公依仗他的口才，不肯認輸。直到日色已晚，約定明日再辯。慧遠入座，多次進攻，責問如利劍般發起。恒公自覺義理上存在差異，神色漸漸沮喪，只是動著拂塵敲擊桌案，沒有立即回答。慧遠說：『不疾而速，杼軸何為？』在座的人都笑了。心無之義，於是停止。現在鳩摩羅什法師也駁斥這種義理，先敘述它的宗旨，然後再駁斥它。無心於萬物，萬物未嘗不存在。所謂經中所說的『空』，只是說在事物上不起執著之心，所以說它是『空』。然而事物是存在的，不曾不存在。這種理解得益於強調精神的寧靜，而失誤在於認為事物是虛無的。這正是要駁斥的。能夠在法上沒有執著，所以稱為『得』。不知道事物本性是空，所以稱為『失』。 即色，是說明色不自色以下。第二是駁斥晉朝支道林的即色游玄義。現在查詢支道林法師的即色論，沒有這句話。然而支道林法師的文集中，另有妙觀章，說：『色之性，不是自身所固有。色不自己成為色。雖是色，卻是空。』現在所引用的，正是這段引文。『說色，應當即色，難道要等待什麼之後才成為色嗎？』這仍然是支道林法師的語意。如果色自身就是色，可以稱為有色。如果等待因緣和合才成果色，那麼色就不是固定的色。也可以說，如果等待細色成為粗色，那麼色就不是固定的色。這只是領悟到色不自己成為色，而沒有領悟到色本非色。這正是要駁斥的。有的版本寫作『悟』，有的版本寫作『語』，都可以。支道林法師只知道說色不是自己成為色，而是因緣和合而成，卻不知道色本是空，仍然存有假有的觀念。 本無以下。第三是駁斥晉朝竺法汰的本無義。情感傾向於無，多用言語來輔助無。
【English Translation】 English version: Meaning. It flourished in the Jing region. Zhu Fatai said, 'This is a heretical doctrine and should be refuted.' Thereupon, he gathered famous monks on a large scale and ordered his disciple Tan Yi to debate it. Tan Yi, based on the scriptures, cited reasons and arguments, and the debate was tumultuous. Heng Gong relied on his eloquence and refused to concede. As the sun was setting, they agreed to debate again the next day. Huiyuan took his seat and launched multiple attacks, with questions arising like sharp swords. Heng Gong felt that there were differences in the meaning, and his expression gradually became dejected. He merely moved his whisk and tapped the table, without immediately answering. Huiyuan said, 'Not fast but quick, what is the shuttle for?' Those present all laughed. The meaning of 'no-mind' then ceased. Now, Dharma Master Kumarajiva also refutes this meaning, first narrating its tenets and then refuting it. No-mind towards all things, yet all things have never not existed. What the sutras mean by 'emptiness' is simply not to have attachment in things, so it is said to be 'empty.' However, things exist and have never not existed. This understanding benefits from emphasizing the tranquility of the spirit, but errs in thinking that things are void. This is precisely what is to be refuted. Being able to have no attachment to the Dharma is called 'gain.' Not knowing that the nature of things is empty is called 'loss.' 'That which is form' explains that form is not self-forming below. The second is to refute Zhi Daolin of the Jin Dynasty's 'Immediate Form Wandering in Mystery' (Ji Se You Xuan Yi). Now, searching for Dharma Master Zhi Daolin's 'Treatise on Immediate Form' (Ji Se Lun), there is no such statement. However, in Dharma Master Zhi Daolin's collection, there is another chapter called 'Subtle Contemplation' (Miao Guan Zhang), which says: 'The nature of form is not inherent in itself. Form does not become form by itself. Although it is form, it is empty.' What is quoted now is precisely this passage. 'Speaking of form, one should immediately see form; how can one wait for something before it becomes form?' This is still the meaning of Dharma Master Zhi Daolin. If form itself is form, it can be called having form. If one waits for conditions to come together to produce form, then form is not a fixed form. It can also be said that if one waits for fine form to become coarse form, then form is not a fixed form. This only understands that form does not become form by itself, but does not understand that form is originally not form. This is precisely what is to be refuted. Some versions write 'understand' (wu), and some versions write 'speak' (yu), both are acceptable. Dharma Master Zhi Daolin only knew that form does not become form by itself, but is formed by conditions coming together, but did not know that form is originally empty, and still retains the concept of provisional existence. 'Original Non-Being' (Ben Wu) below. The third is to refute Zhu Fatai of the Jin Dynasty's meaning of Original Non-Being. Emotions tend towards non-being, and many words are used to assist non-being.
無也。觸言皆向無也。賓者客也。客皆向主。今本無宗。言皆向無也。爾雅云。賓服也。言服無故云賓無耳也。故非有有即無非無無即無者。謂經中言非有者。無有此有也。言非無者。無有彼無也。尋夫立文之本旨者。有本作文。有本作無。今用文也。謂尋經文字意也。直以非有非真有非無非真無者。真實也。非實定是有。故言非有。非實定是無。故言非無耳。何必非有無此有非無無彼無者。不言非有無卻此有。非無無卻彼無也。此直好無之談者。直是好尚于無。故觸言向無耳。豈所謂順通事實即物之情哉者。不順萬事之實性。不得即物之實性也。
夫以物物於物下 第三明作論意也。以物名名有物。故云以物物於物。以物名名非物。故言以物物非物。以物名名有物。則有物體之可名。故云則所物而可物。以物名名非物。則無物體之可名。故云雖物而非物也。是以物不即名而就實者。物體自別。不即以名字為物實也。名不即物而履真者。名字又別。不即以物體為名之真也。然則真諦獨靜于名教之外下。俗諦之物。尚名不即實。實不即名。真諦之理。名教之所不及。故云獨靜于名教之外也。既非名教所及。文言豈能辨得真諦乎。不能杜默聊復厝言以擬之者。杜塞也厝者。小雅云。措置也。今作厝字。義亦同也。理
【現代漢語翻譯】 現代漢語譯本： 『無』啊。所有言論都傾向於『無』。『賓』是客人的意思。客人總是面向主人。現在根本沒有宗主，所以言論都傾向於『無』。《爾雅》說，『賓』是服從的意思。因為服從於『無』，所以說是『賓無』罷了。所以說，『非有』不是指『有』，『即無』不是指『無』，這是說經文中所說的『非有』，是沒有這種『有』；說『非無』，是沒有那種『無』。探究立論的根本宗旨，有時以『有』作為文字，有時以『無』作為文字。現在是用文字，是說探究經文的本意。直接用『非有非真有，非無非真無』，才是真實的。不是確實地認為是『有』，所以說『非有』；不是確實地認為是『無』，所以說『非無』罷了。何必說『非有』沒有這種『有』，『非無』沒有那種『無』呢？不說『非有』卻否定這種『有』，『非無』卻否定那種『無』。這只是愛好『無』的說法，只是愛好尚且停留在『無』，所以所有言論都傾向於『無』罷了。難道這就是所謂的『順應通達事實，符合事物實情』嗎？這是不順應萬事的實性，不能符合事物實情。
用事物來稱呼事物，在事物之下——這是第三部分，說明寫作此論的意圖。用事物的名稱來稱呼有實體的物，所以說『以物物於物』；用事物的名稱來稱呼沒有實體的物，所以說『以物物非物』。用事物的名稱來稱呼有實體的物，那麼有物體的可以被稱呼，所以說『則所物而可物』；用事物的名稱來稱呼沒有實體的物，那麼沒有物體的可以被稱呼，所以說『雖物而非物也』。因此，物體不直接等同於名稱，而是依據實際情況——物體本身是不同的，不能直接用名稱來作為物體的實際情況。名稱不直接等同於物體，而是符合真理——名稱又是不同的，不能直接用物體來作為名稱的真實含義。既然如此，那麼真諦獨自清靜于名教之外——世俗諦的事物，尚且名稱不等同於實際，實際不等同於名稱，真諦的道理，是名教所不能達到的，所以說『獨靜于名教之外』。既然不是名教所能達到的，那麼文辭言語怎麼能辨明真諦呢？不能杜絕沉默，姑且設定言語來比擬它——杜絕是堵塞，設定，小雅說，是措置安排。現在寫作『厝』字，意思也相同。道理
【English Translation】 English version: 'Emptiness'. All statements tend towards 'emptiness'. 'Guest' means a visitor. Guests always face the host. Now there is fundamentally no sovereign, so statements all tend towards 'emptiness'. The Erya says, 'Guest' means submission. Because it submits to 'emptiness', it is said to be 'guest-emptiness'. Therefore, 'non-being' does not refer to 'being', 'which is emptiness' does not refer to 'emptiness'; this means that when the scripture speaks of 'non-being', it is that there is no such 'being'; when it speaks of 'non-emptiness', it is that there is no such 'emptiness'. Investigating the fundamental purpose of establishing a theory, sometimes 'being' is taken as the text, sometimes 'emptiness' is taken as the text. Now we are using the text, which means investigating the original intention of the scripture. Directly using 'neither being nor true being, neither emptiness nor true emptiness' is the truth. It is not definitely considered 'being', so it is said to be 'non-being'; it is not definitely considered 'emptiness', so it is said to be 'non-emptiness'. Why necessarily say 'non-being' does not have this 'being', 'non-emptiness' does not have that 'emptiness'? Not saying 'non-being' but negating this 'being', 'non-emptiness' but negating that 'emptiness'. This is just a fondness for the talk of 'emptiness', just a fondness that remains in 'emptiness', so all statements tend towards 'emptiness'. Is this what is called 'conforming to and understanding facts, conforming to the reality of things'? This is not conforming to the reality of all things, and cannot conform to the reality of things.
Using things to name things, under things - this is the third part, explaining the intention of writing this treatise. Using the name of a thing to name a thing with substance, so it is said 'using things to thingify things'; using the name of a thing to name a thing without substance, so it is said 'using things to thingify non-things'. Using the name of a thing to name a thing with substance, then there is a thing that can be named, so it is said 'then what is thingified can be thingified'; using the name of a thing to name a thing without substance, then there is no thing that can be named, so it is said 'although it is a thing, it is not a thing'. Therefore, the thing is not directly equal to the name, but is based on the actual situation - the thing itself is different, and the name cannot be directly used as the actual situation of the thing. The name is not directly equal to the thing, but conforms to the truth - the name is also different, and the thing cannot be directly used as the true meaning of the name. Since this is the case, then the true meaning is quietly outside of the teachings of names - the things of the mundane truth, even the name is not equal to the reality, and the reality is not equal to the name, the principle of the true meaning is beyond the reach of the teachings of names, so it is said 'quietly outside of the teachings of names'. Since it is not reachable by the teachings of names, how can words and language discern the true meaning? Unable to stop the silence, let us set up words to compare it - stopping is blocking, setting up, the Xiaoya says, is arrangement. Now writing the character '厝', the meaning is also the same. The principle
雖不可言。試以言理也。
摩訶衍論云諸法亦不有相亦不無相下 第二正是論文也。文中有六。第一引教以明空。第二據理以明空。第三重引教以明空。第四重據理以明空。第五就名實以明空。第六結會以明空。引教據理。所以為異者。引教則先引經。然後釋成。據理則先明所以。然後引經論帖釋也。今初引教文有三段。第一正引兩論以明空。第二解釋論意。第三引經證成。今初。言摩訶衍論者。大智度論也。通指一部論意。亦可但指論中一文。文云。譬如鏡中像。非鏡亦非面。非有亦非無也。中論者。通指一部論意。亦可但指論中一文。文云。若使無有有。云何當有無。有無既已無。知有無者誰也。而言第一真諦者。自從者字已上。是二論之文。今言第一。肇法師之語。明此兩論所說。是第一義諦。亦名真諦。故合說也。
尋夫不有不無者下 第二解釋二論之意也。豈謂滌除萬物杜塞視聽下。滌除是洗盪也。老子云。滌除玄覽能無疵乎。今藉此語用也。杜猶是塞也。寂寥者。老子云。寂兮寥兮獨立而不改。釋者云。無聲曰寂。無色曰寥。此意言。非謂斷空始為真諦也。誠以即物順通故物莫之逆者。誠信也。即萬物之有為空。故云順通。順通故無阻逆也。即偽即真故性莫之易者。即俗諦之偽。真諦之真。
【現代漢語翻譯】 現代漢語譯本：即使真理不可言說，也嘗試用言語來闡述它。
《摩訶衍論》（Mahāyāna-śāstra，大乘論）說諸法既非『有相』也非『無相』以下——第二部分正是論文的內容。文章分為六個部分。第一部分引用教義來闡明『空』（śūnyatā，空性）。第二部分根據道理來闡明『空』。第三部分再次引用教義來闡明『空』。第四部分再次根據道理來闡明『空』。第五部分就名與實來闡明『空』。第六部分總結歸納來闡明『空』。引用教義和根據道理的不同之處在於：引用教義是先引用經文，然後解釋闡明；根據道理是先闡明道理，然後引用經文論著來貼切地解釋。現在開始第一部分，引用教義，分為三個小段。第一小段正式引用兩部論著來闡明『空』。第二小段解釋論著的含義。第三小段引用經文來證實。現在開始第一小段。說到《摩訶衍論》，就是指《大智度論》（Mahāprajñāpāramitopadeśa-śāstra）。可以通指整部論著的含義，也可以只指論中的一段文字。文中說：『譬如鏡中像，非鏡亦非面，非有亦非無。』《中論》（Mūlamadhyamakakārikā）可以通指整部論著的含義，也可以只指論中的一段文字。文中說：『若使無有有，云何當有無，有無既已無，知有無者誰？』說到第一真諦，從『者』字以上，是兩部論著的文字。現在說『第一』，是肇法師的說法，表明這兩部論著所說的是第一義諦（paramārtha-satya），也叫真諦（tathatā），所以合在一起說。
探尋那不有不無的境界以下——第二部分解釋兩部論著的含義。難道是說要滌除萬物，杜絕視聽以下——滌除是洗滌清除的意思。老子說：『滌除玄覽，能無疵乎？』現在借用這句話。杜就是堵塞的意思。寂寥，老子說：『寂兮寥兮，獨立而不改。』解釋的人說：沒有聲音叫做寂，沒有顏色叫做寥。這裡的意思是說，不是說斷絕空性才算是真諦。實在是因為順應萬物的流通，所以萬物沒有阻逆。誠信，就是順應萬物的有為空性，所以說是順應流通。順應流通所以沒有阻礙。即是虛偽又是真實，所以本性沒有改變。即是世俗諦的虛偽，又是真諦的真實。
【English Translation】 English version: Though it cannot be spoken, let us try to explain the principle with words.
The Mahāyāna-śāstra (Great Vehicle Treatise) says that all dharmas are neither 'having characteristics' nor 'not having characteristics' below—the second part is precisely the content of the essay. The essay is divided into six parts. The first part cites teachings to clarify 'emptiness' (śūnyatā). The second part uses reason to clarify 'emptiness'. The third part cites teachings again to clarify 'emptiness'. The fourth part uses reason again to clarify 'emptiness'. The fifth part clarifies 'emptiness' based on name and reality. The sixth part concludes and synthesizes to clarify 'emptiness'. The difference between citing teachings and using reason lies in: citing teachings first quotes scriptures and then explains and clarifies; using reason first clarifies the principle and then quotes scriptures and treatises to closely explain. Now begins the first part, citing teachings, divided into three sub-sections. The first sub-section formally cites two treatises to clarify 'emptiness'. The second sub-section explains the meaning of the treatises. The third sub-section cites scriptures to confirm. Now begins the first sub-section. When speaking of the Mahāyāna-śāstra, it refers to the Mahāprajñāpāramitopadeśa-śāstra (Great Wisdom Treatise). It can generally refer to the meaning of the entire treatise, or it can only refer to a section of the treatise. The text says: 'Like an image in a mirror, it is neither the mirror nor the face, neither existent nor non-existent.' The Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) can generally refer to the meaning of the entire treatise, or it can only refer to a section of the treatise. The text says: 'If there were no existence, how could there be non-existence? Since existence and non-existence are both absent, who knows existence and non-existence?' When speaking of the First Noble Truth, from the word '者' (zhě, one who) upwards, it is the text of the two treatises. Now saying 'first' is the saying of Dharma Master Zhao, indicating that what these two treatises speak of is the paramārtha-satya (ultimate truth), also called tathatā (suchness), so they are spoken of together.
Exploring the realm of neither existence nor non-existence below—the second part explains the meaning of the two treatises. Is it to say that we should cleanse away all things and block sight and hearing below—'滌除' (díchú, cleanse) means to wash away and remove. Lao Tzu said: 'Cleanse away the profound mirror, can it be without blemish?' Now we borrow this phrase. '杜' (dù, block) means to obstruct. '寂寥' (jìliáo, desolate), Lao Tzu said: 'Silent and desolate, standing alone and unchanging.' Interpreters say: no sound is called '寂' (jì, silent), no color is called '寥' (liáo, desolate). The meaning here is that it is not to say that severing emptiness is the only way to achieve true reality. It is truly because of conforming to the flow of all things, so all things have no resistance. '誠信' (chéngxìn, sincerity), is conforming to the conditioned emptiness of all things, so it is said to be conforming to the flow. Conforming to the flow, therefore, there is no obstruction. It is both false and true, so the nature does not change. It is both the falseness of the conventional truth and the truth of the ultimate truth.
非謂改變俗諦。別明真諦也。性莫之易故雖無而有者。即有是空。雖空猶是有也。物莫之逆故雖有而無者。即萬物順通性空。當知雖有而是空也。雖有而無所謂非有下。雖有而是無。當知非定有。下句反此也。如此則非無物也物非真也者。非無物也。明非無也。物非真也明非有也。亦可直云非是無物。但物非真有之物耳。物非真物於何而可物者。既云非真。何處有此物乎。
故經云下 第三引五經證成也。今引維摩經也。經云。色即是空。非色滅空。謂色性即是空。非謂滅色然後始空也。而云敗者。古經也。壞敗是毀敗。亦是滅義。以明夫聖人之於物也即萬物之自虛者。以明兩字。或可屬上。或可屬下。唯莊子應屬上。今此文意則將屬下也。后亦然。明聖人見萬物之性自空耳。豈待宰割以求通哉者。小雅云。宰治也。割謂裁也。即色是空。不須宰割破壞。然後方乃通於空也。是以寢疾有非真之談超日有即空之稱者。前引一經。此引兩經。后更有兩經也。寢疾謂維摩經也。彼經云。菩薩病者非真非有。眾生病亦非真非有也。超日者。超日明經也。彼經云。不有受不保命四大虛也。然則三藏殊文統之者一者也。三藏謂修多羅毗曇毗尼。雖言跡異端。以理統之。莫終不歸畢竟空也。故放光云第一真諦無成無得下。據第
一義諦。無有成佛。無有得涅槃。世諦則有耳。夫有得則是無得之偽號下。諸本皆云。成得則是無得之偽號。今依古本。有得為正也。準下無得句。義亦應然。實是無得。而云有得是假偽之名。無得反此也。真名故雖真而非有者。諸本皆云。雖得而非得。今依古本。雖真而非有也。準下偽號句。義亦應然也。雖曰真名仍非是有。偽號反此也。是以言真未嘗有者。覆前兩句也。二言未始一下。真偽兩言不一。而有無二理不殊也。故經云真諦俗諦謂有異耶下。此是大品經第二十二卷道樹品中問答也。此經直辨下。釋前經中問答意也。真諦明非有下。據真則非有。據俗則非無也。豈以二下。不以諦名有二。則謂法體有二也。
然則萬物果有其所以不有下 第二據理以明空也。文中有二。先正據理以明空。后引二經證成也。今言然則者。若然則皆空也。果者果敢決定義。所以者是義也。萬物有不有義。有不無義。故云爾也。有其所以不有故雖有而非有者下。諸本多雲。有其所以不無。今勘古本。正應言不有。文義亦應然也。人謂萬物是有。今明萬物有不有義。故雖有非是有。下句反此也。雖無而非無無者不絕虛者。雖是無而非定無。則此無。不同大虛永絕。下句反此也。若有不即真無不夷跡者。有非定有。故云不即真。
【現代漢語翻譯】 現代漢語譯本： 一義諦（Paramārtha-satya，終極真理）：沒有成佛，沒有得到涅槃。世諦（Saṃvṛti-satya，世俗真理）則有這些說法。所謂『有得』，實際上是『無得』的虛假名稱。各版本都說『成得』是『無得』的虛假名稱，現在依照古本，以『有得』為正確。參照下文『無得』一句，意義也應如此。實際上是無所得，而說『有得』，這是虛假的名稱，『無得』則與此相反。『真名』，所以雖然是真，但並非實有。各版本都說『雖得而非得』，現在依照古本，以『雖真而非有』為正確。參照下文『偽號』一句，意義也應如此。雖然說是真名，仍然不是實有，『偽號』則與此相反。因此說『言真未嘗有』，是概括前兩句的意思。 二、『言未始』以下，『真』和『偽』兩種說法不一致，而『有』和『無』兩種道理沒有差別。所以經中說『真諦和俗諦，難道有什麼不同嗎？』以下，這是《大品經》（Mahāprajñāpāramitā Sūtra）第二十二卷《道樹品》中的問答。這部經直接辨明以下，解釋前面經文中的問答之意。真諦闡明『非有』以下，根據真諦來說，就『非有』；根據俗諦來說，就『非無』。難道因為諦的名義有二，就認為法的本體有二嗎？ 然而萬物果真有其所以不有的道理以下，第二，根據道理來闡明空性。文中有兩部分，先是根據道理來闡明空性，然後引用兩部經來證明。現在說『然而』，意思是『如果這樣，那麼一切都是空性』。『果』是果敢決定的意思，『所以』是道理的意思。萬物有不有的道理，有不無的道理，所以這樣說。因為有其所以不有的道理，所以雖然有，但並非實有。以下一句與此相反。人們認為萬物是實有，現在說明萬物有不有的道理，所以雖然有，但並非實有。下一句與此相反。雖然無，但並非斷滅虛無，雖然是無，但並非絕對的無，那麼這種無，不同於大虛空永遠斷絕。下一句與此相反。如果『有』不等於真，『無』不抹去痕跡，『有』就不是絕對的有，所以說『不等於真』。
【English Translation】 English version: The One Meaning Truth (Paramārtha-satya): There is no becoming Buddha, there is no attaining Nirvana. The Conventional Truth (Saṃvṛti-satya) has these notions. The so-called 'attainment' is actually a false name for 'non-attainment'. All versions say 'becoming and attaining' is a false name for 'non-attainment', but now according to the ancient version, 'attainment' is correct. Referring to the following sentence 'non-attainment', the meaning should also be like this. In reality, there is no attainment, but saying 'attainment' is a false name, 'non-attainment' is the opposite of this. 'True name', therefore although it is true, it is not real. All versions say 'although attained, it is not attained', but now according to the ancient version, 'although true, it is not real'. Referring to the following sentence 'false name', the meaning should also be like this. Although it is called a true name, it is still not real, 'false name' is the opposite of this. Therefore, saying 'speaking of truth, it has never existed' is summarizing the meaning of the previous two sentences. Second, 'speaking of not beginning' and below, the two statements of 'true' and 'false' are not consistent, but the two principles of 'existence' and 'non-existence' are not different. Therefore, the sutra says 'Are the ultimate truth and the conventional truth different?' and below, this is the question and answer in the twenty-second chapter, 'The Bodhi Tree Chapter', of the Mahāprajñāpāramitā Sūtra. This sutra directly clarifies the meaning of the question and answer in the previous sutra. The ultimate truth clarifies 'non-existence' and below, according to the ultimate truth, it is 'non-existence'; according to the conventional truth, it is 'non-non-existence'. Just because the name of truth has two aspects, does it mean that the essence of the Dharma has two aspects? However, do all things truly have the reason for their non-existence and below, second, according to reason to clarify emptiness. There are two parts in the text, first according to reason to clarify emptiness, and then cite two sutras to prove it. Now saying 'however', means 'if so, then everything is emptiness'. 'Truly' means resolutely determining, 'reason' means the principle. All things have the reason for non-existence, and have the reason for non-non-existence, so it is said like this. Because there is the reason for non-existence, therefore although it exists, it is not real. The following sentence is the opposite of this. People think that all things are real, now explaining that all things have the reason for non-existence, therefore although it exists, it is not real. The next sentence is the opposite of this. Although it is non-existent, it is not annihilation, although it is non-existent, it is not absolutely non-existent, then this non-existence is different from the great void that is eternally cut off. The next sentence is the opposite of this. If 'existence' is not equal to truth, and 'non-existence' does not erase traces, then 'existence' is not absolutely existent, so it is said 'not equal to truth'.
無不泯滅。故云不夷跡。夷平也。老子云。視之不見名曰夷也。跡者事相之跡。即事是無。不待夷平然後始無耳。然則有無稱異其致一也者。名殊而理一也。
故童子嘆曰下 第二引二經證成也。童子者。維摩經中長者子寶積也。言佛說法非定是有。亦非是無。皆從因緣而有也。瓔珞經云者。此是大纓絡經也。彼經第十三卷初。文殊師利問云。一切諸佛轉法輪。為有轉耶。為無轉耶。佛言諸佛正法。亦不有轉。亦不無轉。文殊復問。云何亦不有轉亦不無轉。佛言諸法空故。亦無有轉。亦無無轉也。此乃眾經之微言者。諸經中微妙之言也。
何者謂物無耶則邪見非惑下 第二解釋經意也。邪見見無。若謂物定是無。則邪見應非是惑乎。謂物有則耶常見為得者。常見見有。若謂物定是有。則常見應非是惑乎。以物非無故下。覆上句可見也。然則非有非無信真諦之談者。非有非無是真諦教也。
故道行雲心亦不有亦不無下 第三章重引教以明空也。初安故字。似如引證。看后語勢。乃是開章也。文中有二。前引一經一論以明空。后單引一論以明空。今初文二。前正引一經一論以明空。后釋經論意。今初也。中論云者。此通引中論意也。亦可是四諦品偈。偈云。眾因緣生法。我說即是空。亦為是假名。亦是
【現代漢語翻譯】 現代漢語譯本：沒有什麼是不會消逝的。所以說不是抹平痕跡。抹平就是夷平。老子說：『看它看不見，叫做夷。』痕跡指的是事物表象的痕跡，即事情本身就是空無，不需要抹平然後才開始空無。如此說來，有和無的稱謂不同，但它們的本質是一樣的，只是名稱不同而道理相同。
童子感嘆說以下，第二部分引用兩部經來證明和完成上述觀點。童子指的是《維摩詰經》中的長者子寶積（Baoji，維摩經中長者子）。意思是佛陀說法不是固定地存在，也不是固定地不存在，都是從因緣而產生的。《瓔珞經》說的是《大瓔珞經》（Da Yingluo Jing）。該經第十三卷開頭，文殊師利（Wenshushili，菩薩名）問道：『一切諸佛轉法輪，是有轉還是沒有轉？』佛說：『諸佛正法，也不是有轉，也不是沒有轉。』文殊（Wenshu）又問：『為什麼也不是有轉也不是沒有轉？』佛說：『諸法是空性的，所以也沒有有轉，也沒有沒有轉。』這實在是眾經中的精妙之語，是各經中最微妙的言論。
什麼叫做認為事物是無呢？那麼邪見就不應該是迷惑了。邪見是執著于無。如果認為事物一定是無，那麼邪見就不應該是一種迷惑了吧？認為事物是有，那麼邪常見就不應該被認為是錯誤的。常見是執著于有。如果認為事物一定是有，那麼常見就不應該是一種迷惑了吧？因為事物不是無，所以可以推翻上面的說法。這樣看來，非有非無才是真諦的談論，非有非無才是真諦的教義。
所以《道行般若經》說，心也不是有也不是無。第三章再次引用教義來闡明空性。開頭用『故』字，好像是引用證據。看後面的語氣，其實是開啟新的一章。文中有兩部分。前面引用一部經和一部論來闡明空性，後面單獨引用一部論來闡明空性。現在是第一部分，前面正式引用一部經和一部論來闡明空性，後面解釋經論的含義。現在是第一部分。《中論》（Zhonglun，佛教論著）說的是，這裡是概括地引用《中論》的含義。也可以是四諦品中的偈頌。偈頌說：『眾因緣生法，我說即是空，也說是假名，也是。』
【English Translation】 English version: Nothing does not perish. Therefore, it is said not to erase traces. Erasing means leveling. Laozi (Laozi, ancient Chinese philosopher) said: 'Looking at it, you cannot see it, it is called 'Yi' (夷, leveled).' Traces refer to the traces of the appearance of things, that is, the matter itself is emptiness. It does not need to be leveled before it begins to be empty. Thus, the names of existence and non-existence are different, but their essence is the same, only the names are different but the principles are the same.
The child sighs below, the second part quotes two scriptures to prove and complete the above point of view. The child refers to Baoji (Baoji, son of the elder in the Vimalakirti Sutra), the son of the elder in the Vimalakirti Sutra. It means that the Buddha's teaching is not fixedly existent, nor is it fixedly non-existent, but arises from causes and conditions. The '瓔珞經' (Yingluo Jing) refers to the '大纓絡經' (Da Yingluo Jing, Great Garland Sutra). At the beginning of the thirteenth volume of this sutra, Manjushri (Wenshushili, name of a Bodhisattva) asked: 'When all Buddhas turn the Dharma wheel, is there turning or no turning?' The Buddha said: 'The Dharma of all Buddhas is neither turning nor no turning.' Manjushri (Wenshu) asked again: 'Why is it neither turning nor no turning?' The Buddha said: 'Because all dharmas are empty, there is neither turning nor no turning.' This is indeed the subtle words of the scriptures, the most subtle words in the scriptures.
What is meant by thinking that things are non-existent? Then the wrong view should not be a delusion. Wrong view is clinging to non-existence. If you think that things must be non-existent, then the wrong view should not be a delusion, right? Thinking that things are existent, then the eternal view should not be considered wrong. The eternal view is clinging to existence. If you think that things must be existent, then the eternal view should not be a delusion, right? Because things are not non-existent, the above statement can be overturned. Thus, non-existence and non-non-existence are the true teachings, non-existence and non-non-existence are the true doctrines.
Therefore, the '道行般若經' (Daoxing Bore Jing) says that the mind is neither existent nor non-existent. The third chapter quotes the teachings again to clarify emptiness. The word '故' (gu, therefore) at the beginning seems to be quoting evidence. Looking at the tone of the following, it is actually opening a new chapter. There are two parts in the text. The first part quotes a sutra and a treatise to clarify emptiness, and the second part quotes a treatise alone to clarify emptiness. Now it is the first part, the first part formally quotes a sutra and a treatise to clarify emptiness, and the second part explains the meaning of the sutra and treatise. Now it is the first part. '中論' (Zhonglun, Madhyamaka-karika) says that this is a general reference to the meaning of '中論'. It can also be a verse in the Four Noble Truths chapter. The verse says: 'All dharmas arise from causes and conditions, I say that is emptiness, also said to be a provisional name, also is.'
中道義也。尋理即其然矣。此經論所說理如然也。
所以然者下 第二解釋經論意也。文中二。先釋非有。后釋非無。今初也。豈待緣而後有哉者。有若定有。不須待緣生方有也。譬彼真無下。此舉大虛之無。以喻有也。若有不能自有待緣而後有下。有要待緣。明知非有也。有非真有下。結明有空也。不無者下。釋非無也。夫無則湛然不動下。若湛然不動。始可名為無也。萬物若無則不應起者。無若定無。則不應緣會而起也。起則非無者。以緣起而生。故知非無也。以明夫緣起故不無也者。明知緣起故非無也。而言以者。以用也。
故摩訶衍論云下 第二單引一論以明空也。文中有二。前正引論。后釋論意也。一切諸法一切因緣故應有者。諸法皆從因緣故有也。一切諸法一切因緣故不應有者。諸法皆從緣故。非定有也。一切無法一切因緣故應有者。諸法本無。從緣故有也。一切無法一切因緣故不應有者。諸法從緣有者。以從緣故。非定有也。
尋此有無之言下 第二釋論意也。上來兩對各各相反。如此相反。非徒然也。尋此語意。是明非有非無中道耳。此是理一稱二其文有似不同者。只是一物。而言非有非無。故云稱二。言非有似異非無。言非無似異非有。故云不同也。茍領其所同則無異而不同者
【現代漢語翻譯】 現代漢語譯本： 中道（Madhyamaka）的意義在於探尋真理，真理本應如此。這些經論所說的道理也是如此。
『所以然者下』（以下）是第二部分，解釋經論的意義。文中分為兩部分：先解釋『非有』，后解釋『非無』。現在是第一部分。『豈待緣而後有哉者』（難道要等待因緣才會有嗎）？如果『有』是真實存在的，就不需要等待因緣才能產生。『譬彼真無下』（比如那真正的虛無），這是用大虛空的『無』來比喻『有』。如果『有』不能自己存在，要等待因緣才會有，那麼『有要待緣，明知非有也』（『有』需要等待因緣，這說明它不是真實存在的）。『有非真有下』（『有』不是真實的存在），總結說明『有』是空性的。
『不無者下』（不是沒有），解釋『非無』。『夫無則湛然不動下』（如果『無』，就應該寂靜不動），如果寂靜不動，才可以稱之為『無』。『萬物若無則不應起者』（如果萬物是『無』，就不應該產生），如果『無』是真實的『無』，就不應該因因緣聚合而產生。『起則非無者』（產生就不是『無』），因為因緣聚合而產生，所以知道不是『無』。『以明夫緣起故不無也者』（用來說明因緣生起所以不是『無』），明確知道因緣生起所以不是『無』。『而言以者』（說『以』是因為），『以』是『用』的意思。
『故摩訶衍論云下』（所以《摩訶衍論》說），第二部分，單獨引用一部論典來說明空性。文中分為兩部分：前面是正式引用論典，後面是解釋論典的意義。『一切諸法一切因緣故應有者』（一切諸法都是因為一切因緣所以才存在），諸法都是從因緣而產生的。『一切諸法一切因緣故不應有者』（一切諸法都是因為一切因緣所以不應該存在），諸法都是從因緣而產生，不是固定存在的。『一切無法一切因緣故應有者』（一切本來不存在的法都是因為一切因緣所以才存在），諸法本來不存在，因為因緣而存在。『一切無法一切因緣故不應有者』（一切本來不存在的法都是因為一切因緣所以不應該存在），諸法因為因緣而存在，因為是從因緣而產生，所以不是固定存在的。
『尋此有無之言下』（探尋這『有』和『無』的說法），第二部分，解釋論典的意義。上面兩對說法各自相反，如此相反，不是沒有原因的。探尋這些話的含義，是說明非『有』非『無』的中道。這只是一個道理，卻用兩種方式來表達，文字上看起來不同。這只是一件事物，卻說它非『有』非『無』，所以說是『稱二』。說非『有』好像不同於非『無』，說非『無』好像不同於非『有』，所以說是『不同』。如果領會了它們相同的地方，那麼就沒有不同中的不同了。
【English Translation】 English version: The meaning of the Middle Way (Madhyamaka) lies in seeking the truth, and the truth should be so. The principles stated in these sutras and treatises are also like this.
'所以然者下' (The following) is the second part, explaining the meaning of the sutras and treatises. The text is divided into two parts: first explaining 'non-existence (非有)', and then explaining 'non-non-existence (非無)'. Now is the first part. '豈待緣而後有哉者' (Must it wait for conditions to exist)? If 'existence (有)' is truly existent, it does not need to wait for conditions to arise. '譬彼真無下' (For example, that true non-being), this uses the 'non-being' of the great void to illustrate 'existence'. If 'existence' cannot exist on its own and must wait for conditions to exist, then '有要待緣，明知非有也' ('existence' needs to wait for conditions, which shows that it is not truly existent). '有非真有下' ('existence' is not truly existent), concluding that 'existence' is emptiness.
'不無者下' (Not non-existence), explaining 'non-non-existence'. '夫無則湛然不動下' (If 'non-existence', it should be still and unmoving), if it is still and unmoving, then it can be called 'non-existence'. '萬物若無則不應起者' (If all things are 'non-existence', they should not arise), if 'non-existence' is truly 'non-existence', then it should not arise due to the assembly of conditions. '起則非無者' (Arising means it is not 'non-existence'), because it arises due to the assembly of conditions, so we know it is not 'non-existence'. '以明夫緣起故不無也者' (To explain that because of dependent origination, it is not non-existence), clearly knowing that because of dependent origination, it is not non-existence. '而言以者' (Saying '以' is because), '以' means 'use'.
'故摩訶衍論云下' (Therefore, the Mahayanalaksana says), the second part, solely quoting a treatise to explain emptiness. The text is divided into two parts: the first is the formal quotation of the treatise, and the second is the explanation of the meaning of the treatise. '一切諸法一切因緣故應有者' (All dharmas exist because of all conditions), all dharmas arise from conditions. '一切諸法一切因緣故不應有者' (All dharmas should not exist because of all conditions), all dharmas arise from conditions and are not fixedly existent. '一切無法一切因緣故應有者' (All dharmas that originally do not exist exist because of all conditions), dharmas originally do not exist but exist because of conditions. '一切無法一切因緣故不應有者' (All dharmas that originally do not exist should not exist because of all conditions), dharmas exist because of conditions, and because they arise from conditions, they are not fixedly existent.
'尋此有無之言下' (Exploring the statements of 'existence' and 'non-existence'), the second part, explaining the meaning of the treatise. The above two pairs of statements are contradictory to each other, and this contradiction is not without reason. Exploring the meaning of these words is to explain the Middle Way of neither 'existence' nor 'non-existence'. This is just one principle, but it is expressed in two ways, and the words seem different. This is just one thing, but it is said to be neither 'existence' nor 'non-existence', so it is said to be 'naming two'. Saying non-'existence' seems different from non-'non-existence', and saying non-'non-existence' seems different from non-'existence', so it is said to be 'different'. If one understands their commonality, then there is no difference within the difference.
。茍且也。所同者。謂中道也。言非有非無皆明中道。中道既同。故無不同也。
然則萬法果有其所以不有下 第四重據理以明空也。文中有三。先正明空。次覆疏解釋。后引經證成。今初。據理意同前章也。
何則欲言其有下 第二覆疏解釋也。有非真生者。假緣而生。故非真生。非真生故。不得言有也。事像既形者。萬事萬像皆已形現。皆已形現。不得言無也。像形不即無。非真無非實有者。事像形現。不即是無。有非真生。非是定有也。然則不真空義顯于茲矣者。正以非真實有。故言不真。既非實有。所以言空。論之得名。從此義也。
故放光云下 第三引經證成也。譬如幻化人者。此有三讀。一者。連三句通成一段。二者譬如幻化人為句。后兩句相著也。三者。譬如幻化人非無幻化人為句。已后為一段。今且從初也。幻化異者。從無起有為化。從有起有為幻也。非無幻化人幻化人非真人者。非無即非無也。非真即非有也。
夫以名求物物無當名之實下 第五就名實以明空也。文中有二。前正明空。后引經論證成。今初也。將名取物。物非是名。故云物無當名之實也。以物求名名無得物之功者。將物取名。名非是物。故云名無得物之功也。物無當名之實下。覆疏前句也。是為名不當實
【現代漢語翻譯】 現代漢語譯本：這是茍且的說法。他們所相同的地方，指的是中道。說非有非無，都是爲了闡明中道。中道既然相同，所以沒有不同之處。
那麼萬法果真有其所以不有的原因嗎？這是第四重，從理上闡明空性。這段文字有三部分。首先，正面闡明空性。其次，進一步疏解解釋。最後，引用經文來證明。現在是第一部分，從理上闡明，意思與前一章相同。
為什麼說想要說它有，卻又不能說它有呢？這是第二部分，進一步疏解解釋。有，如果不是真實產生的，而是憑藉因緣而生，就不是真實產生。因為它不是真實產生，所以不能說它有。事物和現象既然已經顯現，萬事萬象都已經顯現，就不能說它無。現象的顯現並不等同於無，有不是真實的產生，不是實在的有。這樣看來，不真空的含義就顯現於此了。正因為不是真實的有，所以說不真。既然不是實在的有，所以說是空。這個理論的得名，就是從這個意義來的。
所以《放光經》中說：『譬如幻化人』。這裡有三種讀法。第一種，將三句話連起來成為一段。第二種，『譬如幻化人』為一句，后兩句相連。第三種，『譬如幻化人非無幻化人』為一句，之後為一段。現在暫且採用第一種讀法。幻和化的區別在於，從無到有為化，從有到有為幻。『非無幻化人，幻化人非真人』，非無就是非無，非真就是非有。
如果用名稱去尋求事物，事物沒有符合名稱的實際。這是第五重，就名和實來闡明空性。這段文字有兩部分。前面正面闡明空性，後面引用經論來證明。現在是第一部分。用名稱去獲取事物，事物不是名稱，所以說事物沒有符合名稱的實際。用事物去尋求名稱，名稱沒有獲得事物的功用，用事物去獲取名稱，名稱不是事物，所以說名稱沒有獲得事物的功用。事物沒有符合名稱的實際，這是對前面句子的進一步疏解，這就是名稱不符合實際。
【English Translation】 English version: This is a compromising statement. What they have in common refers to the Middle Way (Madhyamaka). Saying 'neither existent nor non-existent' is all to clarify the Middle Way. Since the Middle Way is the same, there is no difference.
Then, do all dharmas truly have a reason for not existing? This is the fourth level, explaining emptiness (sunyata) from the perspective of reason. This passage has three parts. First, it directly clarifies emptiness. Second, it further elaborates and explains. Finally, it cites scriptures to prove it. Now is the first part, explaining from the perspective of reason, with the same meaning as the previous chapter.
Why is it that if one wants to say it exists, one cannot say it exists? This is the second part, further elaborating and explaining. Existence, if it is not truly produced, but arises from conditions (pratitya-samutpada), then it is not truly produced. Because it is not truly produced, one cannot say it exists. Since things and phenomena have already manifested, all things and phenomena have already manifested, one cannot say it is non-existent. The manifestation of phenomena is not the same as non-existence; existence is not truly produced, not a definite existence. In this way, the meaning of 'not truly empty' is revealed here. Precisely because it is not truly existent, it is said to be 'not true'. Since it is not truly existent, it is said to be empty. The theory's name comes from this meaning.
Therefore, the Fangguang Jing (a sutra) says: 'For example, an illusionary person'. There are three ways to read this. First, connect the three sentences to form a paragraph. Second, 'For example, an illusionary person' is a sentence, and the latter two sentences are connected. Third, 'For example, an illusionary person is not a non-illusionary person' is a sentence, and what follows is a paragraph. For now, let's use the first reading. The difference between huan (illusion) and hua (transformation) is that from non-existence to existence is hua, and from existence to existence is huan. 'Not a non-illusionary person, an illusionary person is not a real person', 'not non-' means not non-existent, 'not real' means not existent.
If one uses a name to seek a thing, the thing does not match the reality of the name. This is the fifth level, explaining emptiness from the perspective of name and reality. This passage has two parts. The first part directly clarifies emptiness, and the second part cites sutras and treatises to prove it. Now is the first part. If one uses a name to obtain a thing, the thing is not the name, so it is said that the thing does not match the reality of the name. If one uses a thing to seek a name, the name does not obtain the function of the thing; if one uses a thing to obtain a name, the name is not the thing, so it is said that the name does not obtain the function of the thing. The thing does not match the reality of the name, this is a further elaboration of the previous sentence, this is the name not matching reality.
下。又覆疏上句。直明名非實。實非名耳。名實無當萬物安在者。名不當實。則名非名矣。實不當名。則實非實矣。名實不當。萬物皆空。故云安在。安在者何在也。
故中觀云下 第二引經論證成也。先引中觀論。后引成具等經。今雲物無彼此者。通是中論意也。亦可別指觀苦品一偈。偈云。自作若不成。云何彼作苦。若彼人作苦。是亦名為作。今取此意反證也。此彼莫定乎一名下。此不定此。彼不定彼。而惑者謂為定有此彼也。必然者決定也。志者志意。意有記錄故名為志耳。然則彼此初非有惑者初非無者。彼此無定性。故云非有。于惑者則元不無也。既悟此彼之非有又何物而可有哉者。彼此在物既無。彼此又無物也。故知萬物非真假號久矣者。號名也。以非真是假。故名為空。是以成具立釋名之文下。引成具及大品經證成也。先引成具經及莊子。后引大品。今引成具經。兼引莊子。助成此義也。成具光明定意經云。是法無所有。強為其名也。莊子云。以指喻指之非指。不若非指喻指之非指。以馬喻馬之非馬。不若非馬喻馬之非馬。此意云。此以此指為指。將彼指為非指。彼亦以彼指為指。將此指為非指。于馬亦然。各有一彼此。則彼此無定。各有一是非。則是非無定也。而言園林者。莊子為膝園吏。故云
【現代漢語翻譯】 現代漢語譯本： 下面，又重複解釋上面的句子，直接說明名稱不是實體，實體不是名稱罷了。如果名稱與實體不相符，萬物又在哪裡呢？名稱與實體不相符，那麼名稱就不是真正的名稱了；實體與名稱不相符，那麼實體就不是真正的實體了。名稱與實體不相符，萬物皆是空。所以說『安在』，『安在』是指在哪裡呢？ 下面『故中觀云』，第二部分引用經論來論證成立。先引用《中觀論》，后引用《成具》等經。現在說『物無彼此』，這是通用的《中觀論》的觀點。也可以特別指出《觀苦品》中的一首偈頌。偈頌說：『自己造作如果不能成立，怎麼能說是他人造作苦呢？如果是他人造作苦，這也只是名為造作。』現在取這個意思反過來論證。『此彼莫定乎一名』，這個不能確定這個，那個不能確定那個，而迷惑的人卻認為是確定有這個那個。『必然者』是決定的意思。『志者』是志意，因為意有記錄，所以稱為『志』。既然這樣，那麼彼此最初並非存在，迷惑者最初也並非不存在。彼此沒有定性，所以說『非有』。對於迷惑者來說，原本就不是沒有。既然領悟到這個那個並非真實存在，又有什麼事物可以存在呢？彼此在事物中既然不存在，彼此又沒有事物。所以知道萬物並非真實，只是虛假的名號很久了。『號』是名號的意思。因為不是真實，所以稱為空。『是以成具立釋名之文』，引用《成具》及《大品經》來論證成立。先引用《成具經》及《莊子》，后引用《大品》。現在引用《成具經》，兼引用《莊子》，來幫助成就這個意義。《成具光明定意經》說：『這個法實際上什麼都沒有，只是勉強給它一個名稱。』《莊子》說：『用手指比喻手指不是手指，不如用不是手指來比喻手指不是手指；用馬來比喻馬不是馬，不如用不是馬來比喻馬不是馬。』這個意思是說，這邊用這個手指作為手指，將那個手指作為不是手指；那邊也用那個手指作為手指，將這個手指作為不是手指。對於馬也是這樣。各自有一個彼此，那麼彼此就沒有定性。各自有一個是非，那麼是非就沒有定性。說到園林，是因為莊子是看管園林的官吏，所以這樣說。
【English Translation】 English version: Furthermore, repeating and elaborating on the previous sentence, it directly clarifies that a name is not the reality, and the reality is not the name. If the name and reality do not correspond, where would the myriad things be? If the name does not correspond to the reality, then the name is not a true name. If the reality does not correspond to the name, then the reality is not a true reality. If the name and reality do not correspond, all things are empty. Therefore, it is said, 'Where are they?' 'Where are they' means where are they located? Below, 'Therefore, the Madhyamaka says,' is the second part, citing scriptures and treatises to establish the argument. First, the Madhyamaka-karika (中觀論) is cited, then scriptures such as the Chengju (成具) Sutra. Now, saying 'things have no this or that' is a general idea from the Madhyamaka-karika. It can also specifically refer to a verse in the chapter on suffering. The verse says: 'If self-creation is not established, how can it be said that others create suffering? If others create suffering, that is also merely called creation.' Now, this meaning is taken to argue in reverse. 'This and that are not fixed by a name,' this cannot fix this, that cannot fix that, but the deluded think that this and that are definitely there. 'Certain' means definite. 'Will' (志者) means intention, because intention has records, so it is called 'will'. In that case, this and that were initially non-existent, and the deluded were initially not non-existent. This and that have no fixed nature, so it is said 'non-existent'. For the deluded, it was originally not non-existent. Since one has realized that this and that are not truly existent, what things can exist? Since this and that do not exist in things, and there are no things in this and that, it is known that the myriad things are not real, but have been false names for a long time. 'Name' (號) means appellation. Because it is not real, it is called empty. 'Therefore, the Chengju establishes the text of explanation of names,' citing the Chengju and Mahaprajnaparamita Sutra (大品經) to establish the argument. First, the Chengju Sutra and Zhuangzi (莊子) are cited, then the Mahaprajnaparamita Sutra. Now, the Chengju Sutra is cited, along with Zhuangzi, to help accomplish this meaning. The Chengju Guangming Dingyi Sutra (成具光明定意經) says: 'This dharma actually has nothing, it is just forced to give it a name.' Zhuangzi says: 'Using a finger to illustrate that a finger is not a finger is not as good as using a non-finger to illustrate that a finger is not a finger; using a horse to illustrate that a horse is not a horse is not as good as using a non-horse to illustrate that a horse is not a horse.' This means that this side uses this finger as a finger, and considers that finger as a non-finger; that side also uses that finger as a finger, and considers this finger as a non-finger. It is the same for horses. Each has a this and that, so this and that have no fixed nature. Each has a right and wrong, so right and wrong have no fixed nature. Speaking of gardens, it is because Zhuangzi was an official in charge of gardens, so he says this.
爾也。如此則深遠之言於何而不在者。無彼無此。此是深言。成具固已有之。莊子亦作此說也。是以聖人乘千化而不變下。以萬法是空。故聖人變之。而不染也。千化萬變者。意言多也。變化非一。故云千化。惑倒非一。故云萬惑。雖乘千化。出生入死。而不為生死所染。故云不變。雖履萬惑。無所不為。而不為倒惑所壅。故云常通也。必以其即萬物之自虛下。以法自空。不假將空觀。本空法也。經云甚奇世尊下。引大品經證成也。彼經云。如來建立眾生於實際。古本云立處。今引古大品文也。明一切諸法是實際。能令眾生知諸法皆是真際。故云為諸法立處也。非離真而立處下。非是離真際。別建立眾生於真際。即明眾生是真際。故云立處即真也。
然則道遠乎哉下 第六會結以明空也。道謂無生真理也。聖謂般若真智也。道遠乎哉者。言不遠也。觸事皆是道。更無別道耳。聖遠乎哉。言不遠也。體悟即是聖。更無別有聖人。
肇論疏捲上
大唐開元二十三年。歲在乙亥。閏十一月三十日。楊州大都督府江都縣白塔寺僧玄湜。勘校流傳日本國大乘大德法師。
使人發促無暇寫。聊附草本。多不如法。 幸恕之。后睿師源師還更附好本耳。
天平勝寶六年七月十九日寫竟。
【現代漢語翻譯】 現代漢語譯本： 爾也。如此說來，那麼深奧的道理又有什麼地方不存在呢？既沒有『彼』也沒有『此』，這就是最深刻的道理。成就和工具本來就具備。莊子也說過類似的話。因此，聖人經歷千變萬化而本性不變，因為明白萬法皆空。所以聖人隨順變化，卻不被沾染。『千化萬變』，指的是意念和言語繁多。變化不是單一的，所以說『千化』。迷惑顛倒不是單一的，所以說『萬惑』。雖然經歷千變萬化，出生入死，卻不被生死所沾染，所以說『不變』。雖然經歷各種迷惑，無所不為，卻不被顛倒迷惑所阻礙，所以說『常通』。必須認識到萬物本身就是空性的，因為法的本質就是空。不需要藉助觀空的方法，法本身就是空性的。《經》中說『甚奇世尊』，這是引用《大品經》來證明。《大品經》說，如來使眾生安住于實際（真實的境界）。古本說『立處』，現在引用古本《大品經》的文字。說明一切諸法都是實際，能夠讓眾生明白諸法都是真際，所以說是為諸法建立安住之處。『非離真而立處』，不是離開真際，另外建立眾生於真際，而是說明眾生就是真際，所以說安住之處就是真際。
那麼道還遙遠嗎？』這是第六次集會，總結並闡明空性。道，指的是無生真理。聖，指的是般若真智。『道遠乎哉』，是說道並不遙遠。接觸到的任何事物都是道，沒有另外的道存在。『聖遠乎哉』，是說聖人並不遙遠。體悟真理就是聖人，沒有另外的聖人存在。
《肇論疏》捲上
大唐開元二十三年，歲在乙亥，閏十一月三十日，揚州大都督府江都縣白塔寺僧人玄湜，勘校流傳日本國的大乘大德法師。
因為使者催促，沒有時間仔細抄寫，姑且附上草稿。很多地方不合規範，希望諒解。以後睿師、源師回來，再附上好的版本。
天平勝寶六年七月十九日抄寫完畢。
【English Translation】 English version: Er ye. If that's the case, then where is it that profound words are not present? Without 'that' and without 'this'. This is profound speech. Accomplishments and tools are inherently present. Zhuangzi also made a similar statement. Therefore, the sage rides a thousand transformations without changing below, because he knows that all dharmas are empty. Therefore, the sage changes with them, but is not tainted by them. 'A thousand transformations and ten thousand changes' refers to the multitude of thoughts and words. Change is not singular, hence 'a thousand transformations'. Delusions and inversions are not singular, hence 'ten thousand delusions'. Although riding a thousand transformations, being born and dying, he is not tainted by birth and death, hence 'unchanging'. Although treading through ten thousand delusions, doing everything, he is not obstructed by inverted delusions, hence 'always unobstructed'. It must be understood that all things are inherently empty, because the nature of dharma is empty. There is no need to rely on the contemplation of emptiness; dharma is inherently empty. The sutra says, 'How wondrous, World Honored One,' quoting the Mahaprajnaparamita Sutra to prove this. That sutra says, 'The Tathagata establishes beings in reality (actual realm).' The ancient version says 'establishing place'. Now quoting the ancient version of the Mahaprajnaparamita Sutra. It clarifies that all dharmas are reality, enabling beings to know that all dharmas are the true realm, hence it is said to be establishing a place for all dharmas. 'Not establishing a place apart from reality,' it is not separating from the true realm and separately establishing beings in the true realm, but clarifying that beings are the true realm, hence it is said that the establishing place is the true realm.
Then is the Dao far away?' This is the sixth assembly, concluding and clarifying emptiness. Dao (道) refers to the unborn truth. Sage (聖) refers to prajna (般若) true wisdom. 'Is the Dao far away?' means that the Dao is not far away. Everything encountered is the Dao; there is no other Dao. 'Is the Sage far away?' means that the Sage is not far away. Realizing the truth is the Sage; there is no other Sage.
Commentary on the Zhao Lun, Volume 1
In the twenty-third year of the Kaiyuan era of the Great Tang Dynasty, in the year of Yihai, on the thirtieth day of the intercalary eleventh month, the monk Xuan Shi (玄湜) of the White Pagoda Temple in Jiangdu County, Yangzhou Grand General's Office, collated and proofread the Mahayana virtuous Dharma Master that was transmitted to Japan.
Because the messenger is urging, there is no time to copy carefully, so I am attaching a draft. Many places are not up to standard, I hope you will forgive me. Later, when Master Rui and Master Yuan return, they will attach a better version.
Finished copying on the nineteenth day of the seventh month of the sixth year of the Tenpyō-shōhō era.
信定篁
文永二年七月十三日。于光明山東谷往生院。敬奉書寫了。愿以書寫力。自他開慧眼矣(同移點了)。
三論宗 智舜(春秋六十七)
永仁二年(甲午)十月十五日。于東大寺新禪院。以古本挍合之次。任愚推加點畢。魯魚之至。越度有多歟。頗雖有其恐。粗鑿荒途。后哲必加修治而已。
抑今古本。文字多不定也。就中日本國大乘大德法師者。指道慈律師耳。
三論圓宗沙門 聖然
正安二年(庚子)二月一日。於八幡宮法園寺。以先師上人第二傳點本。重加挍點了。
沙門 然(悟習刃) 大正藏第 45 冊 No. 1859 肇論疏
肇論疏卷中
釋元康撰
般若無知論
此論第三明因申般若教也。而言般若者。梵音。此云智慧也。無智者。無有取相之知耳。常人皆謂般若是智。則有知也。若有知則有取著。若有取著即不契無生。今明般若真智。無取無緣。雖證真諦。而不取相。故云無知。
夫般若虛玄下 此論文有三章。第一正是本論。第二劉公致問。第三肇師釋答。今初。本論之中。文有三章。第一先序般若之因由。第
【現代漢語翻譯】 現代漢語譯本 信定篁
文永二年七月十三日。于光明山東谷往生院。恭敬地書寫了。愿以此書寫之力，使自己和他人都能開啟智慧之眼（一同移點了）。
三論宗 智舜（春秋六十七）
永仁二年（甲午）十月十五日。于東大寺新禪院。以古本校對之際，憑藉愚見推敲加點完畢。錯訛之處，或許有很多吧。雖然頗有擔心，但只是粗略地開闢了道路。後來的賢哲必定會加以修正而已。
而且，如今的古本，文字多有不定。其中日本國的大乘大德法師，指的是道慈律師。
三論圓宗沙門 聖然
正安二年（庚子）二月一日。於八幡宮法園寺。以先師上人第二代傳下來的點校本，重新加以校對點校了。
沙門 然（悟習刃） 大正藏第 45 冊 No. 1859 肇論疏
肇論疏卷中
釋元康撰
般若無知論
此論第三，闡明因緣，申述般若之教義。所言般若（Prajna），是梵語，這裡翻譯為智慧。無智者，是沒有取相之知。常人都認為般若是智慧，那麼就是有知。若有知，則有取著。若有取著，即不契合無生之理。現在闡明般若真智，沒有取著，沒有緣慮。雖然證悟了真諦，卻不執取表相，所以說無知。
夫般若虛玄下 此論文有三章。第一正是本論。第二劉公致問。第三肇師釋答。今初。本論之中。文有三章。第一先序般若之因由。第
【English Translation】 English version Shinjo Haze
July 13th, the second year of Bun-ei. Reverently written at the Ojo-in (Rebirth Hall) in Higashitani, Mount Komyo. I vow that by the power of this writing, both myself and others may open the eyes of wisdom (points have been moved together).
Sanron Sect (Madhyamaka School) Zhisun (age 67)
October 15th, the second year of Einin (Kinoe-Uma). At the new Zen hall of Todai-ji (Great Eastern Temple). While collating with an old text, I have finished adding points according to my foolish understanding. There may be many errors. Although I am somewhat concerned, I have only roughly opened the path. Later wise individuals will surely revise and improve it.
Moreover, the texts of ancient and modern versions often have inconsistent characters. Among them, the great virtuous Dharma master of the Mahayana in Japan refers to Vinaya Master Dōji (Daoci).
Shramana (Buddhist monk) of the Sanron-En Sect (Madhyamaka-Perfect School) Seizen
February 1st, the second year of Shoan (Kanoe-Nezu). At Hachimangu (Hachiman Shrine) Hōon-ji (Dharma Garden Temple). I have re-collated and added points based on the second-generation annotated text of my late teacher, the Superior Person.
Shramana Zen (Gōshūjin) Taisho Tripitaka Volume 45, No. 1859, Commentary on the Zhao Lun
Commentary on the Zhao Lun, Volume Middle
Composed by Shakuyuan Kang
Treatise on Prajna's Non-Knowing
This treatise, in its third part, clarifies the cause and expounds the teachings of Prajna (wisdom). The term Prajna is a Sanskrit word, translated here as wisdom. 'Non-knowing' refers to the absence of knowledge that grasps at appearances. Ordinary people all think that Prajna is wisdom, and therefore it possesses knowledge. If it possesses knowledge, then there is attachment. If there is attachment, then it does not accord with the principle of non-origination. Now, it clarifies that Prajna is true wisdom, without attachment and without conceptualization. Although it realizes the true reality, it does not grasp at appearances, therefore it is called 'non-knowing'.
The following 'Prajna is empty and profound' This text has three chapters. The first is the main text itself. The second is the questions posed by Duke Liu. The third is Master Zhao's answers. Now, firstly, within the main text, there are three chapters. The first first introduces the cause of Prajna. The
二正標無知之宗旨。第三問答料簡。今初序中。文有四段。第一標宗旨。第二序什師。第三嘆秦王。第四明論意。今初也。般若之法。無相故虛。幽隱故玄。玄黑也。幽深難測。義如玄黑。河上注老子云。玄天也。此亦以天遠難明義。同幽黑也。蓋是三乘之宗極誠真一無差者。蓋者不定之辭也。謂是而未敢為是。故云蓋是也。三乘皆有般若。皆因般若而得成道。皆以般若為宗本。皆以般若為至極。然有深淺不同。故有大小之異。以此義故。信般若是真是一無差之法也。然異端之論紛然久矣者。般若之法。理性無差。比者學人釋有差異。以其不能明般若之性。故異說不同。即如遠法師集云。聞壹公以等智為般若。情實不甘。即其事也。何者。等智者是共有之智。上下是同。如涅槃經云。一切眾生。皆有三種等智。所謂淫慾。恐怖。飲食。小乘依此。故立等智。此是粗近。未為深妙。豈以此智而為般若乎。道一師不解。故云以此為般若耳。今肇法師亦彈此義。故云爾也。亦可常人或謂般若有知。或謂無知不能分別。今詺此為異端耳。
有天竺沙門下 第二序什法師也。高僧傳云。什法師父。是天竺國宰相子。名鳩摩羅焰。祖父當紹位。乃避位不受。東遊龜茲。龜茲王帛伅妹。體有赤靨。法生智子。諸國娉之。皆不肯
【現代漢語翻譯】 現代漢語譯本： 二、正標無知之宗旨。第三、問答料簡。現在開始第一部分，序言中，文章分為四個段落。第一，標明宗旨。第二，介紹鳩摩羅什法師。第三，讚歎秦王。第四，闡明論的意義。現在是第一部分。般若的法，因為沒有相所以是空虛的，因為幽深隱秘所以是玄妙的。玄，是黑色的意思。幽深難以測度，意義就像玄黑一樣。《河上注老子》說，玄是天。這裡也是用天的高遠難以明白來比喻幽深玄黑。大概是說，這是三乘（聲聞乘、緣覺乘、菩薩乘）的宗極，真實不虛，沒有差別。『蓋』是不確定的語氣詞，意思是說是，但又不敢完全肯定，所以說『蓋是』。三乘都有般若，都因為般若而得以成道，都以般若為根本，都以般若為至高的境界。然而有深淺不同，所以有大小之分。因為這個緣故，相信般若是真實不虛，沒有差別之法。然而異端的論調紛亂已久。般若的法，理性上沒有差別，但是學者解釋卻有差異，因為他們不能明白般若的本性，所以異說不同。就像遠法師的記載說，聽到壹公以等智為般若，心裡實在不認同，就是這件事。為什麼呢？等智是共有的智慧，上下相同。如《涅槃經》所說，一切眾生，都有三種等智，就是淫慾、恐怖、飲食。小乘依據這個，所以立等智。這是粗淺的，不是深奧微妙的，怎麼能用這種智慧作為般若呢？道一法師不理解，所以說用這個作為般若。現在肇法師也駁斥這個觀點，所以這樣說。也可以說，常人或者認為般若有知，或者認為般若無知，不能分辨，現在稱這個為異端。
有天竺沙門下，第二，介紹鳩摩羅什（Kumarajiva）法師。高僧傳記載，鳩摩羅什法師的父親，是天竺國（India）宰相的兒子，名叫鳩摩羅炎（Kumarayana）。祖父本應繼承相位，卻避位不受，東遊龜茲（Kucha）。龜茲國王帛伅（Po-shun）的妹妹，身體上有紅色的痣，預示著會生出有智慧的兒子。各國都來求娶，都不肯嫁。
【English Translation】 English version: 2. Correctly Identifying the Principle of Non-Knowing. 3. Questions and Answers for Elucidation. Now, beginning with the introduction, the text is divided into four sections. First, identifying the principle. Second, introducing the Master Kumarajiva (Kumarajiva). Third, praising King Qin. Fourth, clarifying the meaning of the treatise. Now, the first part. The Dharma of Prajna (Wisdom), being without form, is therefore empty. Being profound and hidden, it is therefore mysterious. 『Xuan』 means black. Profound and difficult to fathom, its meaning is like dark black. The commentary on Lao Tzu by the River states, 『Xuan is Heaven.』 This also uses the remoteness and obscurity of Heaven to illustrate profound darkness. It is probably saying that this is the ultimate principle of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), truly real and without difference. 『Gai』 is a term of uncertainty, meaning it is, but not fully affirmed, hence 『Gai shi.』 All three vehicles possess Prajna, all attain enlightenment through Prajna, all take Prajna as their foundation, and all take Prajna as their ultimate goal. However, there are differences in depth, hence differences in size. For this reason, we believe that Prajna is truly real and without difference. However, heretical views have been prevalent for a long time. The Dharma of Prajna, in its rational nature, is without difference, but scholars interpret it differently because they cannot understand the nature of Prajna, hence the differing views. As recorded by Dharma Master Yuan, upon hearing that Yi Gong considered 『equal wisdom』 as Prajna, he felt uneasy, and that is the matter. Why? 『Equal wisdom』 is shared wisdom, the same above and below. As stated in the Nirvana Sutra, all beings possess three kinds of equal wisdom, namely, lust, fear, and food. The Hinayana (Small Vehicle) relies on this, hence establishing 『equal wisdom.』 This is crude and shallow, not profound and subtle. How can this wisdom be taken as Prajna? Dharma Master Dao Yi did not understand, hence saying that this is Prajna. Now, Dharma Master Zhao also refutes this view, hence saying so. It can also be said that ordinary people either think Prajna has knowledge or think Prajna has no knowledge and cannot distinguish. Now, this is called heresy.
『There was an Indian Shramana (monk)...』 Second, introducing Dharma Master Kumarajiva (Kumarajiva). The Biographies of Eminent Monks records that Dharma Master Kumarajiva』s father was the son of a prime minister of India (India), named Kumarayana (Kumarayana). His grandfather was supposed to inherit the position, but he declined and traveled east to Kucha (Kucha). The younger sister of King Po-shun (Po-shun) of Kucha, had a red mole on her body, indicating that she would give birth to a wise son. Various countries sought to marry her, but she refused.
應。乃見焰。心欲當之。王遂逼妻焰。焰遂納之。生什法師。法師出家已后。又往天竺。故云天竺法師也。而言鳩摩羅什者。本名鳩摩羅耆婆。此云童壽。其父名鳩摩羅焰。母名耆婆。今合取父母之名為字。故云爾也。至此已后。善解文什。故名為什。此梗概。略取傳意。非全文也。此是皎法師作傳云爾。余處不見。然此語或可然。或不然也。何者。若什法師至此。善解文什。故云羅什者。高僧傳中。更有梵僧。名佛馱什。亦解文什。然後名什乎。彼既不然。此何獨然哉。以此言之。未必然也。少踐大方者。老子云大方無隅。今藉此語。以喻大乘之法也。什法師七歲出家。先學小乘諸論。至年十三。從參軍王子須利耶蘇摩受學。蘇摩兄弟二人。兄名須利耶跋陀。弟名須利耶蘇摩。蘇摩才辨絕倫。兄及諸人皆從受業。蘇摩為什說阿耨達經。什聞陰界諸法皆空無相。怪而問曰。此經更有何義。而皆破壞諸法。答曰。眼等諸法。非真實有。什既執有根。彼據因成無實。於是研核大小。往復移時。什方知理有所歸。遂專務方等。因廣求義要。受誦中百十二門等。故云少踐大方也。又大方者。謂天竺國。什雖生龜茲。早向天竺耳。研機斯趣者。機是機根也。易云。知幾(平聲)其神乎。又云。幾者動之漸。字與今別。義或可同也
。或不同也。而言同者。動之漸亦是心也。言不同者。機但論心。動之微則泛論諸事耳。什法師年二十。于龜茲王宮中受戒。住于新寺。又于寺側古宮中。初得放光經。始就披讀。魔來蔽文。唯見空紙。什知魔所為。誓心逾固。魔去字顯。仍習誦之。復聞空中聲。曰汝是智人。何用讀此。什曰。汝是小魔。宜時速去。我心如地。不可轉動。今指此事。故云爾也。獨拔于言像之表者。周易有文言象辭。假文言象辭。方顯易道。王弼周易略例。明象文云。夫象者出意者也。言者明象者也。盡意莫若象。盡象莫若言。言生於象。故可尋言以觀象。像生於意。故可尋象以觀意。意以象盡。像以言著。故言者所以明象。得像而忘言。像者所以存意。得意而忘象。是故存言者。非得像者也。存象者。非得意者也。像生於意而存象焉。則所存者。乃非其象也。言生於象而存言焉。則所存者。乃非其言也。然則忘象者乃得意者也。忘言者乃得像者也。今藉此語用也。易之言象。本明易道。什法師玄悟般若。不假言象也。妙契于希微之境者。有本有得字也。契謂契會也。說文云。契要也。案契刻木為要也。然契有雌雄。像于男女。雄為左契。雌為右契老子云執左契。此之謂矣。希微者。老子云。視之不見名曰夷。聽之不聞名曰希。搏之不
得名曰微。此三者不可致詰。故混而為一。今藉此語。以喻般若無聲無形。什法師能妙契會也。齊異學于迦夷者。齊謂齊整也。異學是外道也。迦夷是中天竺國名。此云赤澤國也。言迦夷者。意言在西國破外道。未必克在中天竺也。其事者。龜茲北界溫宿國。有一外道。神辨英秀。名振諸國。手擊王鼓而自誓曰。論勝我者。斬首謝之。什法師既至。以二義相撿。則迷悶自失。稽首歸依。今指此事也。楊淳風以東扇者。風謂般若慧風。如淳和之風也。東扇。謂扇般若之風於此東國也。其事者。什母先將什至北天竺。遇一阿羅漢。名達摩瞿沙。見而異之。謂其母曰。常當守護。此沙彌若年至三十五。不破戒者。度人無數。如憂婆鞠多。若破戒者。無所能為。正可才明絕世法師而已。遂將什歸其母。后復往天竺。臨去謂什曰。方等深教。應大闡真丹。傳之東土。唯爾之力。但于自身無益。其可如何。什曰。大士之道。利彼忘軀。若必使大化流傳。能洗悟蒙俗。雖後身當爐鑊苦而無恨。后遂傳法來此。故云東扇也。將爰燭殊方而匿曜涼土者。將欲也。爰于也。小爾雅云。爰易也。燭照也。涼土即涼州也。涼有五涼。前涼張軌。後涼呂光。南涼吐蕃烏孤。西涼季皓。今言涼者。沮渠蒙遜。五涼並都姑臧。前後二涼並都姑臧可知。
【現代漢語翻譯】 現代漢語譯本 名為『微』（形容極其細小）。這三者（指體、相、用）不可分別追究。所以混合而為一。現在借用這個說法，來比喻般若（prajna，智慧）無聲無形。鳩摩羅什（Kumarajiva）法師能夠巧妙地領會。『齊異學于迦夷者』，『齊』是齊整的意思。『異學』是外道（非佛教的學說）。『迦夷』是中天竺（Madhya-desa，古印度中部地區）國名，這裡稱作赤澤國。說『迦夷』，意思是說在西國破斥外道，不一定非要在中天竺。這件事是，龜茲（Kucha，古西域國名）北界的溫宿國，有一位外道，神思敏捷，才華出衆，名聲震動各國。他擊打著王鼓而發誓說：『如果有人在辯論中勝過我，我就斬首謝罪。』鳩摩羅什法師到達后，用二義（兩種義理）相互辯論，那外道就迷惑昏亂，不知所措，叩頭歸依。現在指的是這件事。『楊淳風以東扇者』，『風』指般若的智慧之風，如同淳和之風。『東扇』，是指把般若之風扇到這個東國（指中國）。這件事是，鳩摩羅什的母親先前帶著鳩摩羅什到北天竺，遇到一位阿羅漢（Arhat，斷絕一切煩惱，達到最高修行果位的人），名叫達摩瞿沙（Dharmaghosa）。達摩瞿沙見到鳩摩羅什後感到驚異，對他的母親說：『要經常守護他。這個沙彌（Sramanera，出家修行的男子）如果到三十五歲還不破戒，度化的人數將不可勝數，就像優婆鞠多（Upagupta，佛陀弟子）一樣。如果破戒，就不能有所作為，只能成為才華出衆的世間法師而已。』於是將鳩摩羅什送回他的母親身邊。後來又前往天竺，臨走時對鳩摩羅什說：『方等深奧的教義，應該在真丹（China，中國的古稱）大大闡揚，傳到東土，只有你的力量可以做到。但是對你自身沒有益處，這可怎麼辦？』鳩摩羅什說：『大士（菩薩）的道，是利他而忘卻自身。如果一定能使大法流傳，能夠洗滌開悟愚昧的人，即使後世身處爐鑊（烹煮用的器具）之苦也沒有怨恨。』後來就來此傳法，所以說『東扇』。『將爰燭殊方而匿曜涼土者』，『將』是想要的意思。『爰』是于的意思。《小爾雅》說，『爰』是易的意思。『燭』是照耀的意思。『涼土』就是涼州。涼有五涼，前涼張軌，後涼呂光，南涼吐蕃烏孤，西涼季皓，現在說的涼，是沮渠蒙遜。五涼都以姑臧為都城，前後二涼都以姑臧為都城是可以知道的。
【English Translation】 English version It is named 'Subtle' (describing extreme minuteness). These three (referring to substance, form, and function) cannot be individually investigated. Therefore, they are mixed and become one. Now, this expression is borrowed to喻(yu, metaphor) prajna (wisdom) as being without sound or form. Dharma Master Kumarajiva (Kumarajiva) was able to妙契會(miao qie hui, subtly understand and comprehend). '齊異學于迦夷者(qi yi xue yu jia yi zhe)', '齊(qi)' means orderly. '異學(yi xue)' refers to non-Buddhist doctrines. '迦夷(jia yi)' is the name of a country in Madhya-desa (ancient central India), here called 赤澤國(chi ze guo, Red Marsh Country). Saying '迦夷(jia yi)' means refuting non-Buddhist doctrines in the Western countries, not necessarily in Madhya-desa. The event is that in 溫宿國(wen su guo, Wen Su Country) on the northern border of Kucha (ancient Western Region country), there was a non-Buddhist with quick wit and outstanding talent, whose reputation shook the countries. He beat the king's drum and vowed: 'If anyone defeats me in debate, I will cut off my head as an apology.' After Dharma Master Kumarajiva arrived, he debated with him using two meanings, and the non-Buddhist became confused and disoriented, kowtowing in repentance. This refers to this event. '楊淳風以東扇者(yang chun feng yi dong shan zhe)', '風(feng)' refers to the wind of prajna wisdom, like a pure and harmonious wind. '東扇(dong shan)' means fanning the wind of prajna to this Eastern country (referring to China). The event is that Kumarajiva's mother previously took Kumarajiva to 北天竺(bei tian zhu, North India), where they met an Arhat (Arhat, one who has cut off all afflictions and reached the highest state of cultivation) named Dharmaghosa (Dharmaghosa). Dharmaghosa was amazed upon seeing Kumarajiva and said to his mother: 'You should always protect him. If this Sramanera (Sramanera, a male monastic novice) does not break the precepts by the age of thirty-five, the number of people he will save will be countless, like Upagupta (Upagupta, a disciple of the Buddha). If he breaks the precepts, he will not be able to accomplish anything, and will only become a worldly Dharma Master with outstanding talent.' So he sent Kumarajiva back to his mother. Later, he went to India again, and before leaving, he said to Kumarajiva: 'The profound teachings of the Vaipulya (Vaipulya, extensive) should be greatly propagated in 真丹(zhen dan, China, ancient name for China) and transmitted to the Eastern lands. Only your strength can do it. But it will not benefit you personally, what can be done?' Kumarajiva said: 'The path of a Bodhisattva (Bodhisattva, an enlightened being) is to benefit others and forget oneself. If it is certain that the great Dharma can be spread and can awaken the ignorant, I will have no regrets even if I suffer in the cauldron (cooking utensil) in future lives.' Later, he came here to transmit the Dharma, so it is said '東扇(dong shan)'. '將爰燭殊方而匿曜涼土者(jiang yuan zhu shu fang er ni yao liang tu zhe)', '將(jiang)' means wanting. '爰(yuan)' means '于(yu)'. The Xiao Erya (Xiao Erya, a dictionary) says, '爰(yuan)' means '易(yi)'. '燭(zhu)' means to illuminate. '涼土(liang tu)' is 涼州(liang zhou, Liang Province). There are Five Liang: Former Liang Zhang Gui, Later Liang Lü Guang, Southern Liang Tubo Wugu, Western Liang Ji Hao. The Liang mentioned now is Juqu Mengxun. The Five Liang all had Guzang as their capital, and it can be known that the Former and Later Liang both had Guzang as their capital.
而南涼西涼北涼亦都姑臧者。南涼初都武威西平。后徙東都。又從姑臧。又反東都也。西涼初都姑臧。后遷須泉。蒙遜初都張掖。后遷姑臧也。今言涼者。是蒙遜涼也。言什法師將欲照燭此國。所以在涼土。隱匿才智者。有所以也。其事者。前秦主符堅。建元十三年正月。太史奏。有星現於外國分野。當有大德智人。入輔中國。堅曰。吾聞西國有鳩摩羅什。襄陽有釋道安。將非此耶。即遣使求之。至十八年九月。堅遣驍騎將軍呂光。凌江將軍姜飛。率兵七萬。西伐龜茲。臨發堅餞光于建章宮。謂光曰。夫帝王應天而治。以子愛蒼生為本。豈貪其地而伐之。正以懷道之人故也。朕聞西域有鳩摩羅什。深解法相。朕甚思之。賢哲者國之大寶。若克龜茲。可馳驛送什。光果克龜茲。將什東返。行至涼州。聞符堅為姚萇所害。光乃竊號關外。光死。子紹襲位。光庶子纂。殺紹自立。光侄超。殺纂立其兄隆。總經十八年。呂光父子不弘正道故。蘊具深解無所宣化。今言此事也。所以道不虛應應必有由矣者。符堅死此則無由也。姚興出是謂有由也。弘始三年下。後秦姚興年號也。歲次星紀者。丑月為星紀。丑年為赤奮若。今以月名詺年。故云星紀。何者。爾雅釋名云。寅年攝提格。卯年單閼。辰年執除。已年大荒落。午年敦䍧。未
【現代漢語翻譯】 現代漢語譯本： 南涼、西涼和北涼都曾以姑臧（今甘肅武威）為都城。南涼最初定都武威和西平，後來遷到東都，又從姑臧遷回東都。西涼最初定都姑臧，後來遷到須泉。沮渠蒙遜最初定都張掖，後來遷到姑臧。現在所說的涼，指的是蒙遜的涼。之所以說鳩摩羅什法師將要照亮這個國家，所以才會在涼地隱匿才智，這是有原因的。事情是這樣的：前秦的君主符堅，在建元十三年正月，太史奏報說，有星出現在外國的分野，預示著將有大德大智之人來輔佐中國。符堅說：『我聽說西域有鳩摩羅什，襄陽有釋道安，難道是他們嗎？』於是派遣使者去尋找。到了十八年九月，符堅派遣驍騎將軍呂光、凌江將軍姜飛，率領七萬軍隊，向西討伐龜茲（今新疆庫車）。臨出發時，符堅在建章宮為呂光餞行，對呂光說：『帝王順應天道而治理國家，以愛護百姓為根本。難道是貪圖他們的土地才攻打他們嗎？正是因為有懷抱正道的人的緣故啊！我聽說西域有鳩摩羅什，深刻理解佛法真諦，我非常思念他。賢哲之人是國家的大寶。如果攻克龜茲，可以快馬加鞭地把鳩摩羅什送來。』呂光果然攻克了龜茲，帶著鳩摩羅什東返。走到涼州時，聽說符堅被姚萇所殺。呂光於是擅自在關外稱帝。呂光死後，他的兒子呂紹繼位。呂光的庶子呂纂，殺了呂紹自立。呂光的侄子呂超，殺了呂纂擁立他的哥哥呂隆。總共經歷了十八年。呂光父子沒有弘揚正道，所以即使蘊藏著深刻的理解也無法宣揚教化。現在說的就是這件事。所以說『道不虛應，應必有由』，符堅死了，這就沒有了因由。姚興出現，這才是有了因由。『弘始三年下』，指的是後秦姚興的年號。『歲次星紀』，丑月為星紀，丑年為赤奮若。現在用月份的名稱來命名年份，所以說星紀。為什麼呢？《爾雅·釋名》中說：寅年為攝提格，卯年為單閼，辰年為執除，巳年為大荒落，午年為敦牂，未
【English Translation】 English version: The Nanliang, Xiliang, and Beiliang dynasties all had Guzang (present-day Wuwei, Gansu) as their capital. The Nanliang initially established their capital in Wuwei and Xiping, later moving to Dongdu, and then back to Guzang from Dongdu. The Xiliang initially established their capital in Guzang, later moving to Xuquan. Juqu Mengxun initially established his capital in Zhangye, later moving to Guzang. When we speak of Liang now, we are referring to Mengxun's Liang. It is said that the Dharma Master Kumarajiva was destined to illuminate this country, which is why he concealed his talent in the land of Liang; there is a reason for this. The matter is as follows: Fu Jian, the ruler of the Former Qin, in the first month of the thirteenth year of Jianyuan, the Grand Astrologer reported that a star had appeared in the foreign division, indicating that a person of great virtue and wisdom would come to assist China. Fu Jian said, 'I have heard that in the Western Regions there is Kumarajiva, and in Xiangyang there is Shi Dao'an. Could it be them?' So he sent envoys to seek them. In the ninth month of the eighteenth year, Fu Jian sent the General of Swift Cavalry, Lü Guang, and the General of Surpassing the River, Jiang Fei, leading an army of 70,000, to the west to attack Kucha (present-day Kuqa, Xinjiang). Before departing, Fu Jian held a farewell banquet for Lü Guang at Jianzhang Palace, saying to Lü Guang, 'Emperors rule the country in accordance with the Way of Heaven, taking the love and care of the people as their foundation. Is it because we covet their land that we attack them? It is precisely because of those who embrace the righteous path! I have heard that in the Western Regions there is Kumarajiva, who deeply understands the true nature of the Dharma. I deeply yearn for him. Wise and virtuous people are the great treasures of a nation. If you conquer Kucha, you can send Kumarajiva back to me with all speed.' Lü Guang indeed conquered Kucha, and brought Kumarajiva back east. When they reached Liangzhou, they heard that Fu Jian had been killed by Yao Chang. Lü Guang then presumptuously declared himself emperor outside the pass. After Lü Guang died, his son Lü Shao succeeded to the throne. Lü Guang's son by a concubine, Lü Zuan, killed Lü Shao and established himself. Lü Guang's nephew, Lü Chao, killed Lü Zuan and installed his brother Lü Long. In total, it lasted eighteen years. Lü Guang and his sons did not promote the righteous path, so even though they possessed deep understanding, they could not propagate the teachings. What is being spoken of now is this matter. Therefore, it is said that 'the Way does not respond in vain; every response has a cause.' Fu Jian died, so there was no cause. Yao Xing appeared, and this is what created the cause. 'The third year of Hongshi' refers to the reign title of Yao Xing of the Later Qin. 'The year being in Xingji' means that the twelfth month is Xingji, and the year of Chou is Chifenruo. Now, the year is named after the month, so it is called Xingji. Why? The Erya·Shiming says: The year of Yin is Sheti Ge, the year of Mao is Dan'e, the year of Chen is Zhichu, the year of Si is Dahuangluo, the year of Wu is Dunzang, the year of Wei
年協洽。申年涒灘。酉年作㕺。戌年閹茂。亥年大淵獻。子年困頓。丑年赤奮若月也。正月析木。二月大火。三月壽星。四月鶉尾五月鶉火。六月鶉首。七月實沈。八月大梁。九月降婁。十月娵觜。十一月玄枵。十二月星紀。今弘始三年正當丑年。年屬赤奮若。今以丑月之名。以代丑年之名。故云弘始三年歲次星紀也。有人云。十二年名。十二月名。皆是次第互用無苦在。故以月名詺年也。秦乘入國之謀舉師以來之意者。諸本皆云八國者。非也。今依古本入國是也。三十國春秋云。呂隆懼南涼北涼之逼。表奏請迎。隆遷於秦。呂光之嗣於是乎絕。此乃是呂隆入秦國。非是八國也。高僧傳云。弘始三年三月。有樹連理生於廟庭。逍遙園。蔥變為薤。以為美瑞。謂至人應入國。至五月。興遣隴西公碩德。西伐呂隆。隆軍大敗。至九月隆上表歸降。方得迎什入關。故云入國之謀也。師者兵眾也。舉兵以取什法師來耳。意者北天竺之運數其然矣者。文選魯靈光殿賦序云。自西京未央。皆見墮壞。而靈光巋然獨存。意者。豈非神明扶持。以保漢室。今效此語也。明符堅舉兵法。往取什法師。未至而卒。今姚興舉兵往取。乃得歸來者。此是北天之運。運數應爾也。而言北天者。大品經云。般若於佛滅后。至南方。次至西方。后至北
方。北方大興盛。大智論釋云。北方謂北天竺也。今謂北天竺。運數展轉。方至東國。故云爾耳。
大秦天王者 第三嘆秦王姚興也。興初承父之後。僭稱皇帝。后之皇帝。號自稱秦王。百官皆隆號。改年弘始。今不稱天子。此雲天王耳。道契百王之端下。道居前王之表。故云百王之端。德潤洽于未來之世。故云千載之下。遊刃萬機者。智刃也。莊子內篇養生章云。庖丁為文惠君解牛。手之所觸。肩之所倚。足之所履。膝之所踦砉(呼歷反)然響然。奏刀騞然。莫不中音。合於桑林之舞。乃中經首之會。文惠君曰。嘻善哉伎。蓋至於是乎。庖丁釋刀對曰。臣之所好者道也。進乎伎矣乎始臣解牛之時。所見無非牛者。三年之後。未嘗見全牛也方今之時。臣以神遇而不以目視。良庖歲更刀而割也。族庖月更刀而折也。今臣之刀。十九年矣。所解數千牛矣。而刀刃若新發于硎。彼節者有聞。而刀刃者無厚。以無厚入有間。恢恢乎。其于遊刃必有餘地矣。萬機者。尚書咎繇謨曰。兢兢業業一日二日萬機。孔注云。幾微也。言當戒懼萬事之微。今作機字。仍是單機字也。言秦王者。外能游智刃斷割國務。內能終日弘通佛道也。信季俗蒼生之所天下。信言信是也。季者。孟仲季。季末也。信秦王是季俗蒼生所仰如天。釋迦遺
【現代漢語翻譯】 現代漢語譯本 方。北方大興盛。《大智度論》解釋說，北方指的是北天竺（古代印度的北部地區）。現在說北天竺，是因為佛教的傳播輾轉，最終到達東國（中國），所以這樣說。
大秦天王者，第三次讚歎秦王姚興（東晉末年，後秦的君主）。姚興最初繼承父親的王位后，僭越地自稱為皇帝。後來的皇帝，名號自稱為秦王，百官的稱號都很隆重，改年號為弘始。現在不稱他為天子，只稱他為天王。『道契百王之端』，指他的道義居於歷代君王的前列，所以說是『百王之端』。他的德澤潤澤到未來的世代，所以說是『千載之下』。『遊刃萬機』，指的是運用智慧之刃。莊子內篇《養生主》中說，庖丁為文惠君宰牛，手接觸的地方，肩膀倚靠的地方，腳踩的地方，膝蓋抵住的地方，都發出砉（huā）然的響聲，進刀時霍（huō）然一聲，沒有不合音律的，合於《桑林》舞的節奏，又合於《經首》樂的節拍。文惠君說：『嘻，好啊！你的技術怎麼達到這種程度啊？』庖丁放下刀回答說：『我所愛好的是道，比技術更進一層。開始我宰牛的時候，眼中所見的無非是牛。三年之後，就不曾見到完整的牛了。現在我憑精神和牛接觸，而不用眼睛去看。好的廚師每年換一把刀，因為他們是用刀割肉；普通的廚師每月換一把刀，因為他們是用刀砍骨頭。現在我的刀，已經用了十九年了，宰殺了幾千頭牛，而刀刃卻像剛從磨刀石上磨出來一樣。牛的骨節之間有空隙，而刀刃卻沒有厚度。用沒有厚度的刀刃進入有空隙的骨節，寬寬綽綽的，對於運轉刀刃來說，一定還有很大的餘地。』『萬機』，尚書《皋陶謨》中說：『兢兢業業，一日二日萬機。』孔安國註解說：『幾，是細微的意思。』意思是應當戒懼萬事細微之處。現在寫作『機』字，仍然是單『機』字。說秦王，對外能運用智慧之刃決斷處理國務，對內能終日弘揚佛道。『信季俗蒼生之所天下』，『信』是確實、真實的意思。『季』，是孟、仲、季的『季』，指末世。相信秦王是末世百姓所仰望的如同天一般。釋迦遺教。
【English Translation】 English version Direction. The north is greatly flourishing. The Commentary on the Mahaprajnaparamita Sutra explains that 'north' refers to North India (the northern region of ancient India). Now, it is said to be North India because the propagation of Buddhism has spread and eventually reached the Eastern countries (China), hence the saying.
'Great Qin Heavenly King' is the third praise for King Yao Xing of Qin (ruler of Later Qin during the late Jin Dynasty). Yao Xing initially, after inheriting his father's throne, presumptuously declared himself emperor. Later emperors referred to themselves as King of Qin, and the titles of all officials were grand. The reign year was changed to Hongshi. Now, he is not called the Son of Heaven, but only the Heavenly King. 'His Dao accords with the beginning of a hundred kings,' meaning his righteousness is at the forefront of past kings, hence the saying 'beginning of a hundred kings.' His virtue nourishes future generations, hence the saying 'beneath a thousand years.' 'Navigating ten thousand affairs with ease' refers to using the blade of wisdom. Zhuangzi's Inner Chapters, 'Nourishing Life,' says that Cook Ding butchered an ox for Lord Wenhui. Where his hand touched, where his shoulder leaned, where his foot stepped, where his knee pressed, all made a 'huā' sound. The knife made a 'huō' sound, and everything was in harmony with the music, in accordance with the rhythm of the 'Sanglin' dance and the beat of the 'Jingshou' music. Lord Wenhui said, 'Ah, excellent! How has your skill reached such a level?' Cook Ding put down his knife and replied, 'What I love is the Dao, which is beyond skill. When I first butchered oxen, what I saw was nothing but the ox. After three years, I no longer saw the whole ox. Now I meet the ox with my spirit and do not look with my eyes. A good cook changes his knife every year because he cuts meat; an ordinary cook changes his knife every month because he chops bones. Now my knife has been used for nineteen years, and I have butchered thousands of oxen, but the blade is as sharp as if it had just been sharpened on a whetstone. There are gaps between the joints of the ox, but the blade has no thickness. Using a blade with no thickness to enter the gaps, there is plenty of room to maneuver.' 'Ten thousand affairs' is mentioned in the Book of Documents, 'Gaoyao Mo': 'Be cautious and diligent, ten thousand affairs every day.' Kong Anguo annotated, 'Micro means subtle.' It means one should be wary of the subtle aspects of all things. Now it is written as the character '機 (jī),' which is still the single character '機.' Saying that the King of Qin, externally, can use the blade of wisdom to decisively handle state affairs, and internally, can promote the Buddhist path all day long. 'Believing that the common people in the degenerate age look up to him as the sky,' '信 (xìn)' means truly and certainly. '季 (jì)' is the '季 (jì)' in Meng, Zhong, Ji, referring to the end of the world. Believing that the King of Qin is the one whom the people in the degenerate age look up to as the sky. Shakyamuni's legacy.
法之所憑如杖。亦杖托之杖也。遺法杖之而得興盛也。而言蒼生者。蒼是天色。莊子逍遙篇云。天之蒼蒼。其正色耶。今雲天生。故云蒼生。所謂眾生也。時乃集義學沙門下。於時集諸僧也。義學謂學義者也。秦時有逍遙園。園中有觀。故云逍遙觀也。睿師云。逍遙園西明閣。閣亦觀也。逍遙園在西京故城之北。臨渭水也。躬執秦文與什參定方等者。什法師弘始三年十二月二十日至長安。弘始五年四月二十三日。于逍遙園中。出大品經。秦王躬覽舊經。驗其得失。今言其事也。其所開托者下。明秦王所請譯經。開托法門者。非但取益當時。乃為末代津樑也。累劫者。意云當來久遠利益也。
余以短乏下 第四序論意也。短謂短學。乏謂乏才。曾謂曾經也。廁謂間廁也。嘉善也。謂經預間在五百人數會耳。以為上聞異要始於時也者。我以此時初聞異法要法耳。然聖智幽微下。前且明曾聞般若。今明般若難解。不可言說也。為試罔像其懷下。懷抱罔像。然似如有解。寄狂言以說之也。而言罔像者。莊子外篇北遊章云。黃帝游赤水之北。登乎崑崙之丘。南望而遺其玄珠。使智索之而不得。使離誰朱索之而不得。使契詬索之而不得。乃使罔象。罔象得之。黃帝曰。異哉罔象。乃可以得之乎。郭注云。明得真者。非用心也
【現代漢語翻譯】 現代漢語譯本： 法的憑藉就像手杖。也像是用來支撐的手杖。遺留的佛法憑藉它而得以興盛。說到『蒼生』，『蒼』是天空的顏色。《莊子·逍遙遊》中說，『天空是青蒼色的，這就是它的本色嗎？』現在說是天所生，所以稱為『蒼生』，也就是所謂的眾生。『時乃集義學沙門下』，是指當時聚集了眾僧。『義學』是指學習佛義的人。秦朝時有逍遙園，園中有逍遙觀，所以說是『逍遙觀』。睿師說，逍遙園有西明閣，閣也相當於觀。逍遙園在西京（長安）故城的北面，靠近渭水。『躬執秦文與什參定方等者』，鳩摩羅什（Kumārajīva）法師在弘始三年（公元399年）十二月二十日到達長安，弘始五年（公元401年）四月二十三日，在逍遙園中，翻譯《大品般若經》。秦王親自檢視舊的經文，驗證其中的得失，現在說的就是這件事。『其所開托者下』，說明秦王請求翻譯佛經，開創和弘揚佛法，不僅僅是爲了當時的利益，也是爲了後世的津樑。『累劫者』，意思是說當來久遠的利益。 『余以短乏下』，是第四段序論的意義。『短』是指學識短淺，『乏』是指缺乏才能。『曾』是指曾經，『廁』是指參與其中。『嘉善也』，是指曾經參與在五百人的法會中。『以為上聞異要始於時也者』，我認為從這個時候開始才聽聞到不同的重要佛法。『然聖智幽微下』，前面是說明曾經聽聞般若（Prajna），現在說明般若難以理解，不可言說。『為試罔像其懷下』，心中懷抱模糊的印象，好像有所理解，用狂妄的言語來表達它。說到『罔像』，《莊子·外篇·北遊》中說，黃帝在赤水的北面遊玩，登上崑崙山，向南望去，遺失了他的玄珠，讓智去尋找，卻找不到；讓離朱（Lízhū）去尋找，也找不到；讓契詬（Qìgòu）去尋找，也找不到；於是讓罔象（Wǎngxiàng）去尋找，罔象找到了。黃帝說，『奇怪啊，罔象！竟然可以找到它嗎？』郭象（Guō Xiàng）註釋說，『說明得到真理的人，不是用心去尋找的。』
【English Translation】 English version: The Dharma's reliance is like a staff. It is also like a staff for support. The bequeathed Dharma thrives by relying on it. When speaking of '蒼生' (cāngshēng, sentient beings), '蒼' (cāng) is the color of the sky. In the 'Xiaoyao You' (逍遙遊, Wandering Freely) chapter of Zhuangzi (莊子), it says, 'The sky is azure, is that its true color?' Now it is said to be born of heaven, hence called '蒼生' (cāngshēng), which is what is meant by sentient beings. '時乃集義學沙門下' (shí nǎi jí yìxué shāmén xià), refers to the gathering of monks at that time. '義學' (yìxué) refers to those who study the meaning of the Dharma. During the Qin dynasty, there was the Xiaoyao Garden (逍遙園), and within the garden was the Xiaoyao Pavilion (逍遙觀), hence it is called 'Xiaoyao Pavilion'. Master Rui (睿師) said that the Xiaoyao Garden has the Ximing Pavilion (西明閣), and the pavilion is also like a pavilion. The Xiaoyao Garden is located north of the old city of Xijing (西京, Chang'an), near the Wei River (渭水). '躬執秦文與什參定方等者' (gōng zhí Qín wén yǔ Shí cāndìng fāngděng zhě), Dharma Master Kumārajīva (鳩摩羅什) arrived in Chang'an on the 20th day of the twelfth month of the third year of the Hongshi era (弘始, 399 AD), and on the 23rd day of the fourth month of the fifth year of the Hongshi era (401 AD), he translated the Mahāprajñāpāramitā Sūtra (大品般若經) in the Xiaoyao Garden. The King of Qin personally examined the old scriptures to verify their gains and losses, and this is what is being spoken of now. '其所開托者下' (qí suǒ kāituō zhě xià), explains that the King of Qin requested the translation of the Buddhist scriptures, opening up and promoting the Dharma, not only for the benefit of that time, but also as a bridge for future generations. '累劫者' (lěi jié zhě), means the long-term benefits to come. '余以短乏下' (yú yǐ duǎn fá xià), is the meaning of the fourth introductory section. '短' (duǎn) refers to shallow learning, '乏' (fá) refers to a lack of talent. '曾' (céng) means once, '廁' (cè) means to participate in. '嘉善也' (jiā shàn yě), refers to having participated in the assembly of five hundred people. '以為上聞異要始於時也者' (yǐwéi shàng wén yì yào shǐ yú shí yě zhě), I believe that it was from this time that I first heard of different important Buddhist teachings. '然聖智幽微下' (rán shèngzhì yōuwēi xià), the previous section explained having heard of Prajna (般若), now it explains that Prajna is difficult to understand and cannot be spoken of. '為試罔像其懷下' (wèi shì wǎngxiàng qí huái xià), cherishing a vague impression in my heart, as if there is some understanding, expressing it in extravagant words. Speaking of '罔像' (Wǎngxiàng), in the 'Bei You' (北遊, Northern Journey) chapter of the Outer Chapters of Zhuangzi (莊子), it says, the Yellow Emperor (黃帝) traveled north of the Red Water (赤水), ascended the Hill of Kunlun (崑崙之丘), and looking south, lost his Dark Pearl (玄珠), he sent Zhi (智) to search for it, but he could not find it; he sent Lizhu (離朱) to search for it, but he could not find it; he sent Qigou (契詬) to search for it, but he could not find it; so he sent Wangxiang (罔象) to search for it, and Wangxiang found it. The Yellow Emperor said, 'Strange, Wangxiang! Can you actually find it?' Guo Xiang (郭象) commented, 'It explains that those who attain the truth do not seek it with their minds.'
。罔象焉即真。今用此語也。字雖少異。本出莊子文。
放光云般若無所有相下 第二正標無知論之宗旨。以為論體也。文有五段。第一標宗。第二辨相。第三融會。第四明體。第五總結。今初。文中有三。初正標宗。次解釋。后引證。今初引兩經標立無知宗旨也。此辨智照之用而曰無相無知者。此亦是釋。但未正釋也。此句如問。既云般若。正明智用。應是有知。乃云無相無知。何故然耶。果有無相之知不知之照明矣者。此句如答也。果者決定也。定有無相之知。則無取相之知。以無取相之知。以無取相之知。明是無知也。
何者夫有所知即有所不知下 第二解釋也。有所知者。取相知也。若有取相知。則無無相知也。又取相此即忘彼。知事即迷理。故知有所知者。則有所不知也。以聖心無知無所不知者。無此取相知。則有無相知也。又取相既有所不知。即不取相則無所不知。理數然矣。不知之知乃曰一切知者。無心取相而能知萬物者。乃是聖人一切智之所知也。
經云聖心無知下 第三引證也。
是以聖人虛其心而實其照下 第二辨相也。所言相者。非有相之相。乃是無相之相耳。老子云。虛其心。實其腹。弱其志。強其骨。今藉此語也。虛其心。謂不取相也。實其照。遍知萬法也。故
【現代漢語翻譯】 現代漢語譯本：罔象（一種傳說中的水怪）的道理在於真實。現在使用這句話。字雖然略有不同，但本源出自《莊子》一文。
《放光經》云，般若（智慧）無所有相之下，第二段正式標明無知論的宗旨，作為論述的主體。文章分為五個部分：第一，標明宗旨；第二，辨別現象；第三，融合貫通；第四，闡明本體；第五，總結。現在開始第一部分。文章中有三點：首先，正式標明宗旨；其次，解釋；最後，引用論證。現在開始引用兩部經書來確立無知的宗旨。這裡辨析智照的作用卻說無相無知，這也是一種解釋，但尚未正式解釋。這句話如同提問：既然說是般若，正是說明智慧的作用，應該是『有知』，卻說是『無相無知』，這是為什麼呢？果真有無相之知，不知之照明嗎？這句話如同回答。『果』是決定的意思。確定有無相之知，就沒有取相之知。因為沒有取相之知，所以表明是無知。
何為『有所知即有所不知』？這是第二段解釋。『有所知』，是取相之知。如果有取相之知，就沒有無相之知。而且取相則會忘記其他，知事則會迷惑于理。所以知道『有所知』，就『有所不知』。聖人的心是無知而無所不知的，因為沒有這種取相之知，所以有無相之知。而且取相既然『有所不知』，那麼不取相就『無所不知』，這是理所當然的。『不知之知』被稱為『一切知』，不以心取相而能知萬物，這是聖人一切智所能知曉的。
經書上說『聖心無知』，這是第三段引用論證。
『是以聖人虛其心而實其照』，這是第二段辨別現象。所說的『相』，不是有相之相，而是無相之相。老子說：『虛其心，實其腹，弱其志，強其骨。』現在借用這句話。『虛其心』，是指不取相。『實其照』，是普遍知曉萬法。所以。
【English Translation】 English version: The principle of Wangxiang (a legendary water monster) lies in truth. This saying is used now. Although the words are slightly different, the origin comes from the text of 'Zhuangzi'.
The 'Fangguang Jing' (放光經) says that under the aspect of Prajna (般若, wisdom) being without any characteristics, the second section formally marks the tenet of the theory of 'no-knowing' as the main body of the discussion. The article is divided into five parts: first, marking the tenet; second, distinguishing phenomena; third, integrating and comprehending; fourth, elucidating the essence; fifth, summarizing. Now begins the first part. There are three points in the article: first, formally marking the tenet; second, explaining; and third, citing evidence. Now begin citing two scriptures to establish the tenet of 'no-knowing'. Here, the function of intellectual illumination is analyzed, yet it is said to be without characteristics and 'no-knowing'. This is also an explanation, but not yet a formal explanation. This sentence is like a question: Since it is said to be Prajna, it is precisely explaining the function of wisdom, which should be 'knowing', yet it is said to be 'without characteristics and no-knowing'. Why is this so? Is there truly a 'no-knowing' of 'without characteristics', an illumination of 'not-knowing'? This sentence is like an answer. 'Truly' means definitely. Definitely there is a 'no-knowing' of 'without characteristics', then there is no 'knowing' that grasps at characteristics. Because there is no 'knowing' that grasps at characteristics, it shows that it is 'no-knowing'.
What is meant by 'what is known is also what is not known'? This is the second section explaining. 'What is known' is the 'knowing' that grasps at characteristics. If there is 'knowing' that grasps at characteristics, then there is no 'knowing' that is without characteristics. Moreover, grasping at one characteristic will forget others, knowing affairs will be confused about principles. Therefore, knowing 'what is known' is also 'what is not known'. The mind of a sage is 'no-knowing' yet knows everything, because there is no such 'knowing' that grasps at characteristics, so there is 'knowing' that is without characteristics. Moreover, since grasping at characteristics means 'what is not known', then not grasping at characteristics means 'what is known', which is a matter of course. 'Knowing of no-knowing' is called 'all-knowing', being able to know all things without grasping at characteristics with the mind, which is what the all-knowing wisdom of a sage can know.
The scripture says 'the mind of a sage is no-knowing', this is the third section citing evidence.
'Therefore, the sage empties his mind and makes his illumination real', this is the second section distinguishing phenomena. The 'characteristics' spoken of are not 'characteristics' with characteristics, but 'characteristics' without characteristics. Laozi (老子) said: 'Empty your mind, fill your belly, weaken your will, strengthen your bones.' Now borrowing this saying. 'Empty your mind' means not grasping at characteristics. 'Make his illumination real' means universally knowing all dharmas. Therefore.
能默曜韜光者。以不取相。故能潛照萬法也。韜光者。謂藏匿智光。而不取相也。虛心者。謂心無執著也。玄覽者。謂幽鑒也。閉智者。謂不分別也。塞聽者。不聽納也。又不曜而曜名為默曜無光而光名為韜光。無心而心謂之虛心。不覽而覽名為玄覽。不知而知謂之閉智。無聽而聽謂之塞聽。雖復閉智塞聽。而獨悟空空之理。故云獨覺冥冥也。然冥冥語。出莊子。莊子云。照照生於冥冥。有倫生於無形。今藉此語。以喻空空也。
然則智有窮幽之鑑而無知焉下 第二融會也。聖智窮盡幽微而不取相。故曰無知。聖神應會機緣而不動念。故曰無慮也。神無慮故下。此故字。或屬上。或屬下。皆得也。以聖神無慮。故能自在於世間之表。即是自在義也。以聖智無知。故能玄悟於事像之外也。智雖事外下。雖云聖智玄照事外。即色知空也。非謂離色有空也。雖云聖神自在於世間之表。非謂不化眾生。終日在域中應化也。所以俯仰順化下。俯謂低。仰謂舉。應見大者。為現無邊之身。是謂仰也。應見小者。為現三尺之體。是謂俯也。應化接誘眾生。無有窮已也。無幽不察而無照功者。無幽微而不察。謂皆察也。自亡其照功也。謂無知也。斯則無知之所知下。此是無知之知。聖人神智之所應會也。
然其為物下 第
【現代漢語翻譯】 現代漢語譯本： 能默然含藏光芒的人，是因為不執取表象，所以能夠默默地照亮萬法。『韜光』是指隱藏智慧的光芒，而不執著于外在的表象。『虛心』是指心中沒有執著。『玄覽』是指深遠的觀察。『閉智』是指不作分別。『塞聽』是指不聽取外來的聲音。不顯耀的光芒才叫做『默曜』，沒有光芒的光芒才叫做『韜光』。沒有心而有心叫做『虛心』，不看而看叫做『玄覽』，不知而知叫做『閉智』，不聽而聽叫做『塞聽』。即使閉塞智慧，堵塞聽覺，卻能獨自領悟空空的道理，所以說『獨覺冥冥』。『冥冥』這個詞，出自《莊子》。《莊子》說：『照亮產生於幽暗之中，有倫常產生於無形之中。』現在借用這句話，來比喻空空的境界。
如此說來，智慧能夠窮盡幽深之處，卻沒有知覺（Wu Zhi）的分別。聖人的智慧窮盡幽微之處而不執取表象，所以說『無知』。聖人的精神應合機緣而不動念頭，所以說『無慮』。聖神沒有思慮，所以能夠自在地處於世間之外，這就是自在的含義。聖智沒有知覺，所以能夠深刻地領悟事物的表象之外的真理。智慧雖然在事物之外，即是在色相中知曉空性，不是說離開色相才有空性。雖然說聖神自在地處於世間之外，不是說不教化眾生，而是終日都在世間應化。所以，或低頭或抬頭，順應變化，接引誘導眾生，沒有窮盡的時候。沒有幽深之處不被覺察，卻沒有照見的功勞，是沒有幽微之處不被覺察，是說全部都覺察到，是自己消亡了照見的功勞，是說沒有知覺。這就是無知之所知，是聖人神智所應合的。
至於那個東西（事物本質）...
【English Translation】 English version: Those who can silently contain their radiance do so because they do not grasp at appearances, and thus they can silently illuminate all dharmas. 'Concealing the light' (Tao Guang) means hiding the light of wisdom without clinging to external appearances. 'Empty mind' (Xu Xin) means a mind without attachments. 'Profound contemplation' (Xuan Lan) means deep observation. 'Closing off wisdom' (Bi Zhi) means not making distinctions. 'Blocking hearing' (Se Ting) means not listening to external sounds. The light that does not shine is called 'silent radiance' (Mo Yao), and the light without light is called 'concealed light' (Tao Guang). Having a mind without a mind is called 'empty mind' (Xu Xin), not seeing but seeing is called 'profound contemplation' (Xuan Lan), not knowing but knowing is called 'closing off wisdom' (Bi Zhi), not hearing but hearing is called 'blocking hearing' (Se Ting). Even if one closes off wisdom and blocks hearing, one can still independently realize the principle of emptiness, hence the saying 'alone awakening in the darkness' (Du Jue Ming Ming). The term 'darkness' (Ming Ming) comes from Zhuangzi. Zhuangzi said, 'Illumination arises from darkness, and order arises from formlessness.' Now, this phrase is borrowed to describe the state of emptiness.
Therefore, wisdom can exhaust the depths of the mysterious, yet it has no knowing (Wu Zhi). The wisdom of a sage exhausts the subtle and profound without grasping at appearances, hence the saying 'no knowing' (Wu Zhi). The spirit of a sage responds to opportunities without moving a thought, hence the saying 'no worry' (Wu Lu). Because the sacred spirit has no worries, it can be free beyond the world, which is the meaning of freedom. Because the sacred wisdom has no knowing, it can profoundly understand the truth beyond the appearances of things. Although wisdom is beyond things, it is knowing emptiness in form, not that there is emptiness apart from form. Although it is said that the sacred spirit is free beyond the world, it is not that it does not transform sentient beings, but that it transforms them in the world all day long. Therefore, bowing or raising their heads, they comply with transformation, receiving and guiding sentient beings without end. There is no depth that is not observed, yet there is no merit of observation, meaning that there is no subtlety that is not observed, meaning that all is observed, and that one's own merit of observation is extinguished, meaning that there is no knowing. This is the knowing of no knowing, which is what the divine wisdom of the sage should accord with.
As for that thing (the essence of things)...
四明體也。文中有三。初正明體。次解釋。后引兩經證成。今初。言其者。聖智也。物者。謂此聖智之為物性也。此乃非物名為物耳。實而不有虛而不無者。知法皆空。謂之實也。雖言是實。而體性非物。故言不有。體性非物。即名為虛。無所不知。故云不無。亦可言以無知。故言不有。無所不知。故言不無耳。存而不可論者其唯聖智乎者。不無此智。故言存也。不可論其相貌定有定無。故言不可論也。唯獨聖智如此。故云唯也。
何者欲言其有無狀無名下 第二解釋也。無狀者。無狀貌也。無名者。無名字也。聖以之靈者。以用也。聖人用此靈通無所不知也。聖以之虛故虛不失照者。雖虛而不失照鑒之用也。無狀無名故照不失虛者。雖照知而不取相也。混而不渝者。混雜也。渝變也。出杜預注春秋。雖混同萬法。而各各差別。不渝變也。動以接粗者。有所動作。應接機緣。故云接粗也。是以聖智之用下。常有用未嘗暫廢。只自求其形相。不可暫得也。
故寶積曰下 第三引兩經證成也。是維摩經中。長者子寶積說偈文也。舊經云爾。今經云。以無心意無受行也。不動等覺而建立諸法。等覺即般若也。謂聖智不動而無所不為。故云建立眾生於實際也。所以聖蹟萬端其致一而已矣者。種種變現。故云萬端。
【現代漢語翻譯】 現代漢語譯本： 這是四明體的文章，內容分為三個部分：首先是正面闡明本體，其次是解釋，最後引用兩部經書來證明和完成。現在開始第一部分。『言其者，聖智也』，這裡說的『其』，指的是聖人的智慧。『物者，謂此聖智之為物性也』，這裡說的『物』，是指這種聖智所具有的物性。這實際上是非物而名為物。『實而不有，虛而不無者』，是說通達一切法皆空的道理，所以說是『實』。雖然說是『實』，但其體性並非實物，所以說『不有』。體性並非實物，就稱之為『虛』，無所不知，所以說『不無』。也可以說因為沒有固定的認知，所以說『不有』，因為無所不知，所以說『不無』。『存而不可論者其唯聖智乎者』，是說這種智慧是存在的，所以說『存』。但不能用固定的相貌來討論它是有還是沒有，所以說『不可論』。只有聖智是這樣的，所以說『唯』。
『何者欲言其有無狀無名下』，這是第二部分解釋。『無狀者，無狀貌也』，沒有固定的形狀和相貌。『無名者，無名字也』，沒有固定的名字。『聖以之靈者，以用也』，聖人運用它，使其靈通，無所不知。『聖以之虛故虛不失照者』，雖然是空虛的，但不會失去照鑒的作用。『無狀無名故照不失虛者』，雖然照知一切，但不會執著于外相。『混而不渝者』，『混』是混雜的意思，『渝』是改變的意思，出自杜預註釋的《春秋》。雖然混同于萬法，但各自又有所差別，不會改變。『動以接粗者』，有所動作，應接各種機緣，所以說『接粗』。『是以聖智之用下』，聖智的作用是永恒的，從未停止過。只是如果想去尋求它的具體形象，是無法得到的。
『故寶積曰下』，這是第三部分，引用兩部經書來證明和完成。這裡引用的是《維摩詰經》中，長者子寶積所說的偈文。舊的譯本是這樣說的，現在的譯本是『以無心意無受行也』。『不動等覺而建立諸法』，『等覺』就是般若（Prajna，智慧）的意思。意思是聖智不動，但又無所不為，所以說『建立眾生於實際也』。『所以聖蹟萬端其致一而已矣者』，種種變現，所以說『萬端』。
【English Translation】 English version: This is a text in the Siming style, divided into three parts: first, directly clarifying the substance; second, explaining; and third, citing two scriptures to prove and complete the argument. Now, let's begin with the first part. '言其者，聖智也 (Yan qi zhe, sheng zhi ye)' – 'The one who speaks of it, is the wisdom of the sage.' Here, '其 (qi)' refers to the wisdom of the sage. '物者，謂此聖智之為物性也 (Wu zhe, wei ci sheng zhi zhi wei wu xing ye)' – 'The thing, refers to the nature of this sage's wisdom as a thing.' This is actually calling something that is not a thing, a thing. '實而不有，虛而不無者 (Shi er bu you, xu er bu wu zhe)' – 'Real yet not possessing, empty yet not without' means understanding the principle that all dharmas are empty, therefore it is said to be 'real (實, shi)'. Although it is said to be 'real', its essence is not a physical object, so it is said to 'not possess (不有, bu you)'. The essence is not a physical object, so it is called 'empty (虛, xu)', knowing everything, so it is said to 'not be without (不無, bu wu)'. It can also be said that because there is no fixed cognition, it is said to 'not possess', because it knows everything, it is said to 'not be without'. '存而不可論者其唯聖智乎者 (Cun er bu ke lun zhe qi wei sheng zhi hu zhe)' – 'That which exists but cannot be discussed, is only the wisdom of the sage' means that this wisdom exists, so it is said to 'exist (存, cun)'. But it cannot be discussed whether it exists or not with a fixed appearance, so it is said to 'cannot be discussed (不可論, bu ke lun)'. Only the wisdom of the sage is like this, so it is said to 'only (唯, wei)'.
'何者欲言其有無狀無名下 (He zhe yu yan qi you wu zhuang wu ming xia)' – 'What is meant by saying it has no form or name?' This is the second part, the explanation. '無狀者，無狀貌也 (Wu zhuang zhe, wu zhuang mao ye)' – 'Without form, means without fixed shape or appearance.' '無名者，無名字也 (Wu ming zhe, wu ming zi ye)' – 'Without name, means without a fixed name.' '聖以之靈者，以用也 (Sheng yi zhi ling zhe, yi yong ye)' – 'The sage uses it to be spiritually effective, means using it.' The sage uses it to be spiritually effective, knowing everything. '聖以之虛故虛不失照者 (Sheng yi zhi xu gu xu bu shi zhao zhe)' – 'The sage uses it as emptiness, therefore emptiness does not lose its illumination' means that although it is empty, it does not lose its function of illuminating and reflecting. '無狀無名故照不失虛者 (Wu zhuang wu ming gu zhao bu shi xu zhe)' – 'Without form or name, therefore illumination does not lose its emptiness' means that although it illuminates and knows everything, it does not cling to external appearances. '混而不渝者 (Hun er bu yu zhe)' – 'Mingling without changing', '混 (hun)' means mixing, '渝 (yu)' means changing, from Du Yu's commentary on the 'Spring and Autumn Annals'. Although it mixes with all dharmas, each is different and does not change. '動以接粗者 (Dong yi jie cu zhe)' – 'Moving to connect with the coarse' means acting and responding to various opportunities, so it is said to 'connect with the coarse (接粗, jie cu)'. '是以聖智之用下 (Shi yi sheng zhi zhi yong xia)' – 'Therefore, the function of the sage's wisdom' is eternal and never ceases. It's just that if you want to seek its specific image, you cannot obtain it.
'故寶積曰下 (Gu Baoji yue xia)' – 'Therefore, Baoji said' This is the third part, citing two scriptures to prove and complete the argument. Here, it cites the verse spoken by the son of the elder, Baoji (寶積), in the 'Vimalakirti Sutra (維摩詰經)'. The old translation says this, and the current translation is '以無心意無受行也 (yi wu xin yi wu shou xing ye)'. '不動等覺而建立諸法 (Bu dong deng jue er jian li zhu fa)' – 'Without moving, equally enlightened, establishing all dharmas', '等覺 (deng jue)' means Prajna (般若, wisdom). It means that the sage's wisdom does not move, but it does everything, so it is said to 'establish sentient beings in reality (建立眾生於實際也, jian li zhong sheng yu shi ji ye)'. '所以聖蹟萬端其致一而已矣者 (Suo yi sheng ji wan duan qi zhi yi er yi yi zhe)' – 'Therefore, the traces of the sage are myriad, but their essence is one' means various manifestations, so it is said to be 'myriad (萬端, wan duan)'.
同是般若一致之所為作。故云一耳。
是以般若可虛而照下 第五總結也。般若之智雖無知。而能鑑照真諦之理。雖忘相而可見知。然此忘字義。應是亡失之亡。諸本皆作忘遺字。良以真諦不可取相。故云忘耳。萬動可即而靜下。萬物起動。即動無動。聖應無為。無所不為也。斯即不知而自知下。不作有相知。自是無相知。不同有心為。自是無心為也。復何知哉下。不知而知。即無定知。故云復何知。不為而為。即無定為。故云復何為也。
問曰夫聖人真心獨朗下 第三問答料簡也。文有九番。然有四難。第一有一番能所難。第二有一番名體難。第三有四番境智難。第四有三番生滅難。前三難皆難無知。后一難直難生滅。今初。問即難也。前論文云。智有窮幽之鑑而無知焉。神有應會之用而無慮焉。無知即無智也。無慮即無會也。今難此語耳。意云。有能知能會。有可知可會。即是有知有會。何得言無知耶。文中有二。前躡前難。后玄構難。雖有兩意。通難一義。合為一難也。而言真心獨朗者。朗明也。謂般若之心。獨自朗悟。無物無知。故云物物斯照也。應接無方下。有緣皆應皆接。無有齊限。故曰無方。有所云為。皆與機緣應會。故云動與事會也。物物斯照故知無所遺者。皆知。故無遺漏也。有本作
【現代漢語翻譯】 現代漢語譯本：同樣是般若（Prajna，智慧）一致的作用。所以說是一致的。
因此，般若可以空虛而照見下方——第五段是總結。般若的智慧雖然沒有知覺，卻能鑑照真諦的道理；雖然忘卻了表象，卻可以知見。然而，這裡的『忘』字，意義應該是亡失的『亡』。各種版本都寫作『忘記』的『忘』。實在是由於真諦不可執取表象，所以說是『忘』。萬物的動靜可以即刻顯現——萬物生起變動，即動即無動。聖人的應化是無為的，卻無所不為。這就是不知而自然知曉——不作有相的知，自然是無相的知；不同於有心的作為，自然是無心的作為。又知道什麼呢——不知而知，就是沒有固定的知，所以說『又知道什麼呢』。不作為而作為，就是沒有固定的作為，所以說『又作為什麼呢』。
問：聖人的真心獨自明朗——第三段是問答辨析。文章有九個方面，其中有四個難題。第一是有能與所的難題，第二是有名與體的難題，第三是有四個關於境與智的難題，第四是有三個關於生滅的難題。前三個難題都是針對『無知』的，后一個難題直接針對『生滅』。現在開始第一個問題，也就是難題。前面的文章說：『智慧有窮盡幽深之處的鑑察卻無知覺，精神有應合機緣的作用卻沒有思慮。』無知就是沒有智慧，無慮就是沒有應合。現在就是針對這句話提出疑問。意思是說，有能知能會，有可知可會，就是有知有會，怎麼能說無知呢？文章中有兩層意思。前面是承接前面的內容提出疑問，後面是玄妙地構建疑問。雖然有兩個意思，但都指向一個意思，合為一個難題。說『真心獨朗』，『朗』是明亮的意思。意思是說般若之心，獨自明悟，沒有外物沒有知覺，所以說『照見萬物』。應接無方——有緣分就應合就接引，沒有止境，所以說『無方』。所說的所作的，都與機緣應合，所以說『動與事會』。照見萬物所以知道沒有遺漏——都知道，所以沒有遺漏。有的版本寫作
【English Translation】 English version: It is the same function consistently performed by Prajna (wisdom). Therefore, it is said to be one.
Therefore, Prajna can be empty and illuminate what is below – the fifth section is a summary. Although the wisdom of Prajna has no knowing, it can discern the truth of reality; although it forgets appearances, it can be known and seen. However, the meaning of the word 'forget' here should be the 'loss' of 'lost'. Various versions write it as the 'forget' of 'forgetting'. It is truly because the ultimate truth cannot grasp onto appearances, so it is called 'forgetting'. The movement and stillness of all things can be immediately manifested – when all things arise and change, it is both moving and not moving. The transformation of a sage is non-action, yet there is nothing that is not done. This is knowing without knowing – not making knowing with form, naturally it is knowing without form; different from acting with intention, naturally it is acting without intention. What else is there to know – knowing without knowing is not fixed knowing, so it is said, 'What else is there to know?' Not acting and yet acting is not fixed acting, so it is said, 'What else is there to act?'
Question: The true mind of a sage is uniquely clear – the third section is question and answer analysis. The text has nine aspects, with four difficulties. The first is the difficulty of the able and the object, the second is the difficulty of name and substance, the third is four difficulties concerning realm and wisdom, and the fourth is three difficulties concerning arising and ceasing. The first three difficulties are all directed at 'no knowing', and the last difficulty is directly aimed at 'arising and ceasing'. Now, the first question begins, which is also a difficulty. The previous text said: 'Wisdom has the discernment of the deepest mysteries yet has no knowing, the spirit has the function of responding to opportunities yet has no deliberation.' No knowing is no wisdom, no deliberation is no response. Now, the question is directed at this statement. The meaning is that there is able to know and able to respond, there is knowable and able to respond, which means there is knowing and responding, so how can it be said that there is no knowing? There are two layers of meaning in the text. The first is to continue the previous content and raise a question, and the second is to subtly construct a question. Although there are two meanings, they both point to one meaning, combining into one difficulty. Saying 'the true mind is uniquely clear', 'clear' means bright. It means that the mind of Prajna is uniquely enlightened, without external objects and without knowing, so it is said 'illuminates all things'. Responding without limit – if there is affinity, then respond and guide, without limit, so it is said 'without limit'. What is said and what is done all correspond to the opportunity, so it is said 'movement corresponds to events'. Illuminating all things, therefore knowing there is no omission – all know, therefore there is no omission. Some versions write
智字。義意雖同。望下不然也。動與事會故會不失機者。有機則會。故不失也。會不失機故有會於可會者。可會即眾生也。知無所遺故有知于可知者。有本云。必亦有知于可知。煩長也。義雖無失。不如省要也。可知即所知之理也。有知于可知下。覆疏上句也。既知既會下。聖不虛知。即是有知。聖不虛會。即是有會。故曰既知既會。既有知會。何故言智有窮幽之鑑而無知焉。神有應會之用而無慮焉耶。若夫忘知遺會下。第二玄構難也。有本言若云。亦得也。若以聖人雖有知會。而不言我能有知我能有會也。即是聖人無私于知會以成其私者。此是聖人之心。不私作知會解。息忘其知會。非謂無知無會也。而言以成其私者。莊子外篇天道章云。孔子舉仁義。以說老聃。聃曰。何謂仁義。孔子曰。忠心勿愷悌。兼愛無私。是謂仁之情也。老聃曰。無私焉乃私。郭注云。世所謂無私者。釋已而愛人。夫愛人者。亦欲人之愛已。此乃其私。非亡公而公者也。今藉此語。明聖人雖無心取知會。乃是知會。如無私乃成私耳。斯可謂不自有其知安得無知哉者。若云自忘知會者。此乃自不謂有知會。然知會之體非無。何得言無知會乎。答曰夫聖人功高二義而不仁下。答也。前難中雖有兩意。同難知會。今更不分別。合作一答也。文中有
【現代漢語翻譯】 智（zhi）：智慧。意義雖然相同，但期望的結果不同。行動與事物相合，所以『會』（hui）不會失去時機。有了時機就會相應，所以不會失去。『會』不失去時機，所以能與可以相合的事物相合。可以相合的事物就是眾生。知曉沒有遺漏，所以能知曉可以知曉的事物。有的版本說：『必定也有知曉可以知曉的事物』，這樣就顯得繁瑣了。意義雖然沒有缺失，但不如簡潔重要。可以知曉的事物就是所知曉的道理。『有知于可知』，是呼應疏解上面的句子。『既知既會』，聖人不是虛假的知曉，就是真實地知曉。聖人不是虛假的相應，就是真實地相應。所以說『既知既會』，既然已經知曉相應，為什麼又說智慧有窮盡幽深之處的鑑察，卻沒有知曉呢？精神有應合事物的功用，卻沒有思慮呢？『若夫忘知遺會』，這是第二種玄妙的結構，提出疑問。有的版本說『若云』，也可以。如果說聖人雖然有知曉和相應，卻不說『我能知曉，我能相應』，這就是聖人對於知曉和相應沒有私心，從而成就了他的無私。這是聖人的心境，不以私心來理解知曉和相應，停止並忘卻他的知曉和相應，不是說沒有知曉和相應。而說『以成其私者』，《莊子·外篇·天道》中說，孔子舉出仁義來勸說老聃（Lao Dan）。老聃說：『什麼是仁義？』孔子說：『忠心不虛偽，和睦友愛，兼愛沒有私心，這就是仁的真情。』老聃說：『沒有私心，反而成了私心。』郭象（Guo Xiang）註釋說：『世俗所說的無私，是捨棄自己而愛別人。愛別人的人，也希望別人愛自己。這實際上是他的私心，不是捨棄私心而成就公心。』現在借用這句話，來說明聖人雖然沒有刻意去獲取知曉和相應，但實際上已經知曉和相應，就像無私反而成就了私心一樣。這可以說是沒有把知曉據爲己有，怎麼能說沒有知曉呢？如果說『自己忘卻了知曉和相應』，這只是自己不認為有知曉和相應，然而知曉和相應的本體並非不存在，怎麼能說沒有知曉和相應呢？回答說：『聖人功高二義而不仁』，這是回答。前面提出的疑問中雖然有兩種意思，都質疑知曉和相應，現在不再分別，合在一起回答。文中說
【English Translation】 智 (zhi): Wisdom. Although the meanings are similar, the expected outcomes are different. Actions align with events, so '會 (hui)' does not miss opportunities. Having opportunities leads to corresponding actions, so it doesn't miss. '會' not missing opportunities allows it to align with things that can be aligned with. Things that can be aligned with are sentient beings. Knowing without omission allows knowing things that can be known. Some versions say: 'There must also be knowing of things that can be known,' which is verbose. Although the meaning isn't lost, it's not as important as being concise. Things that can be known are the principles of what is known. '有知于可知 (You zhi yu ke zhi)' echoes and explains the previous sentence. '既知既會 (Ji zhi ji hui),' the sage's knowing isn't false, it's true knowing. The sage's responding isn't false, it's true responding. Therefore, it's said '既知既會,' since there is already knowing and responding, why say that wisdom has the ability to discern profound depths but lacks knowing? The spirit has the function of responding to things but lacks deliberation? '若夫忘知遺會 (Ruo fu wang zhi yi hui),' this is the second mysterious structure, raising a question. Some versions say '若云 (Ruo yun),' which is also acceptable. If it's said that although the sage has knowing and responding, they don't say 'I can know, I can respond,' this means the sage has no selfishness regarding knowing and responding, thus achieving their selflessness. This is the sage's state of mind, not understanding knowing and responding with selfishness, ceasing and forgetting their knowing and responding, not saying there is no knowing and responding. And saying '以成其私者 (yi cheng qi si zhe),' in the Zhuangzi Outer Chapters, Chapter on the Way of Heaven, it says that Confucius used benevolence and righteousness to persuade Lao Dan (Lao Dan). Lao Dan said: 'What is benevolence and righteousness?' Confucius said: 'Loyal heart without falsehood, harmonious love and affection, universal love without selfishness, this is the true feeling of benevolence.' Lao Dan said: 'Without selfishness, it becomes selfishness.' Guo Xiang (Guo Xiang) commented: 'What the world calls selflessness is abandoning oneself to love others. Those who love others also hope that others love them. This is actually their selfishness, not abandoning selfishness to achieve public-mindedness.' Now, borrowing this saying to explain that although the sage doesn't intentionally acquire knowing and responding, they actually already know and respond, just like selflessness achieves selfishness. This can be said to be not taking knowing as one's own, how can it be said there is no knowing? If it's said '自己忘卻了知會 (ziji wang que le zhi hui),' this is just not considering oneself to have knowing and responding, but the essence of knowing and responding is not non-existent, how can it be said there is no knowing and responding? The answer is: '聖人功高二義而不仁 (Sheng ren gong gao er yi er bu ren),' this is the answer. Although there are two meanings in the previous question, both questioning knowing and responding, now they are not separated, but answered together. The text says
三。第一序本宗。第二述難意。第三結答。今初。功高二儀而不仁者。二儀謂天地也。不仁者。老子云。天地不仁。以萬物為芻狗。聖人不仁。以百姓為芻狗。今藉此語也。聖人功高天地。是即仁矣。而不自矜其能。是謂不仁也。般若智明過於日月。是即明矣。而忘其知。故曰彌昏。小爾雅云。彌益也。彌久也。今取益義耳。豈曰木石鼓其懷其于無知者。意云。聖人無知者。懷抱豈同木石。名此為無知乎。固不然也。誠以異於人者神明下。人者神明。法有取相。是即知矣。聖人神明不取法相。故曰無知。以無知故。不可作事相取也。子意欲令下。第二述難意也。文中有二。前躡前難意。后玄構難意。令初也。前難末云。聖人無私于知會。故名無知者非也。不自有其知者。自不以知會為有也。而未嘗不有知者。有知在也。無乃乖于聖心下。無乃乃也。如爾雅云。無定定也。無寧寧也。不顯顯也。不承承也。言乃乖聖心。失文旨也。何者經云下。釋經意。明所以乖聖心失文旨也。無知無見者。一往為知。明瞭為見。亦可一往為見。明瞭為知也。無作無緣者。作謂起作。緣謂攀緣也。斯知自無知矣。豈待反照然後無知哉者。聖心無所取相。故名無知。非是實有知自忘其知。名為無知也。若有知性空而稱凈下。第二玄構難意也
【現代漢語翻譯】 現代漢語譯本 三。第一序本宗。第二闡述提問的意圖。第三總結回答。現在開始第一部分。功德高於天地卻被稱為『不仁』，這裡的『二儀』指的是天地。『不仁』一詞出自老子，他說：『天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。』現在借用這句話。聖人的功德高於天地，這正是仁的表現，卻不自誇自己的能力，所以說是『不仁』。般若智慧的光明勝過日月，這正是明智的表現，卻忘卻了自己的智慧，所以說更加『昏昧』。《小爾雅》中說，『彌』是更加、長久的意思，這裡取『更加』的意思。難道是說聖人的懷抱如同木頭石頭，對於事物一無所知嗎？意思是說，聖人如果像木石一樣無知，他的懷抱怎麼會與木石相同呢？當然不是這樣。真正與凡人不同之處在於，凡人以神明為準則，傚法有形有相的事物，這就是『知』。聖人的神明不傚法任何有形有相的事物，所以說是『無知』。因為『無知』，所以不能用世俗的事相來衡量他。『子意欲令下』，這是第二部分，闡述提問的意圖。這段文字包含兩層意思：前面承接之前的疑問，後面是進一步提出的疑問。『令初也』，是開始的意思。前面疑問的結尾說，聖人對於知見沒有私心，所以稱為『無知』，這不對。不認為自己擁有知見，就是不把知見當作自己所有，但並不是說他沒有知見，知見是存在的。『無乃乖于聖心下』，『無乃』是『乃』的意思，如同《爾雅》所說，『無定』就是『定』，『無寧』就是『寧』，『不顯』就是『顯』，『不承』就是『承』。意思是說，這恐怕違背了聖人的本心，曲解了經文的旨意。『何者經云下』，解釋經文的含義，說明為什麼會違背聖人的本心，曲解經文的旨意。『無知無見』，『一往』可以理解為『知』，『明瞭』可以理解為『見』，也可以『一往』理解為『見』，『明瞭』理解為『知』。『無作無緣』，『作』指的是起心動念，『緣』指的是攀緣外物。這種知見本身就是『無知』的，難道要等到反觀自照之後才達到『無知』的境界嗎？聖人的心不執著于任何事物表象，所以稱為『無知』，而不是說本來有知，然後忘記了知，才叫做『無知』。『若有知性空而稱凈下』，這是第二層意思，進一步提出的疑問。
【English Translation】 English version III. First, the order establishes the principle. Second, it states the intention of the question. Third, it concludes the answer. Now, let's begin with the first part. 'Merit is higher than the two realms (gong gao er yi) (heaven and earth) but is called 'unbenevolent (buren)'.' The 'two realms' refer to heaven and earth. 'Unbenevolent' comes from Lao Tzu, who said, 'Heaven and earth are unbenevolent, treating all things as straw dogs; the sage is unbenevolent, treating the people as straw dogs.' Now, this saying is borrowed. The sage's merit is higher than heaven and earth, which is precisely the manifestation of benevolence, yet he does not boast of his abilities, so it is called 'unbenevolent.' The brightness of Prajna (ban ruo) (wisdom) surpasses the sun and moon, which is precisely the manifestation of wisdom, yet he forgets his knowledge, so it is said to be even more 'dim (mi hun).' In the Xiao Erya, it says, 'Mi (彌)' means 'more' or 'lasting.' Here, we take the meaning of 'more.' Does it mean that the sage's embrace is like wood and stone, being ignorant of things? The meaning is, if the sage were as ignorant as wood and stone, how could his embrace be the same as wood and stone? Of course not. The true difference from ordinary people lies in the fact that ordinary people take the divine as the standard, emulating things with form and appearance, which is 'knowledge (zhi)'. The sage's divine does not emulate any things with form and appearance, so it is called 'unknowing (wuzhi)'. Because of 'unknowing,' he cannot be measured by worldly affairs. 'Zi yi yu ling xia (子意欲令下),' this is the second part, stating the intention of the question. This passage contains two layers of meaning: the first continues the previous question, and the second is a further question. 'Ling chu ye (令初也),' means 'to begin.' The end of the previous question said that the sage has no selfishness in knowledge and views, so it is called 'unknowing,' which is incorrect. Not thinking that one possesses knowledge means not regarding knowledge as one's own, but it does not mean that he has no knowledge; knowledge exists. 'Wu nai guai yu sheng xin xia (無乃乖于聖心下),' 'Wu nai (無乃)' means 'nai (乃),' just as the Erya says, 'Wu ding (無定)' is 'ding (定),' 'Wu ning (無寧)' is 'ning (寧),' 'Bu xian (不顯)' is 'xian (顯),' 'Bu cheng (不承)' is 'cheng (承).' The meaning is that this is probably contrary to the sage's original intention and distorts the meaning of the scriptures. 'He zhe jing yun xia (何者經云下),' explains the meaning of the scriptures, explaining why it would be contrary to the sage's original intention and distort the meaning of the scriptures. 'No knowing, no seeing (wuzhi wujian),' 'yi wang (一往)' can be understood as 'knowing,' 'mingliao (明瞭)' can be understood as 'seeing,' or 'yi wang' can be understood as 'seeing,' and 'mingliao' can be understood as 'knowing.' 'No action, no conditions (wuzuo wuyuan),' 'zuo (作)' refers to arising thoughts, and 'yuan (緣)' refers to clinging to external objects. This kind of knowledge itself is 'unknowing.' Does one have to wait until reflecting on oneself before reaching the state of 'unknowing'? The sage's heart is not attached to any appearance of things, so it is called 'unknowing,' rather than saying that one originally had knowledge and then forgot it, which is called 'unknowing.' 'Ruo you zhi xing kong er cheng jing xia (若有知性空而稱凈下),' this is the second layer of meaning, a further question.
。若以聖人實有般若之知。但以其體性是空故曰無知者。非今無知之本意也。即不辨于惑智者。般若亦空。惑智亦空。二俱是空。同是無知。是則無別也。三毒四倒下。不但惑智。乃至三毒等皆爾。亦以性空為凈。與般若何異。何故獨稱般若無知乎。若以所知美般若下。若以真諦所知之境無相故。嘆美能知之智為無知者。亦非也。所知自常凈般若未嘗凈者。真諦自空。般若非空也。亦無緣致凈下。真諦自空。不關般若。何緣令般若同真諦之空。而言無知乎。然經云下。釋經中明般若無知本意也。將無以般若體性真凈本無惑取之知者。將無以者。意言以也。如世說云將無同意言同也。以般若體性不取著于真諦。無惑取之知。故曰無知耳。無惑取之知不可以知名哉者。從然經云至此。文勢乃盡耳。以無有惑取之知。故言無知耳。豈唯無知名無知者。又答前忘知遺會也。非是自忘其知會。然後言無知。只此知性自無知矣。不待忘也。是以聖人下。第三結答也。真諦無兔馬之遺下。經說象馬兔三獸度河。淺深有異。像盡河底而無遺。兔馬未盡故有遺。今明般若觀真諦。真諦無遺。不如兔馬。故云無兔馬之遺。般若之智鑑照窮盡。故云無窮之鑑也。所以會而不差下。會機緣不差失。當道理無取著。寂然泊然無知。而遍知諸法也。
【現代漢語翻譯】 現代漢語譯本：如果認為聖人確實具有般若的智慧，只是因為般若的體性是空性，所以才說『無知』，那就不是現在所說的『無知』的本意了。這樣就無法區分迷惑和智慧了。般若也是空，迷惑和智慧也是空，兩者都是空性，同樣是無知，這樣就沒有區別了。『三毒四倒』以下，不僅僅是迷惑和智慧，乃至三毒等都是如此，也因為其自性是空性而清凈，與般若有什麼不同呢？為什麼唯獨稱般若為『無知』呢？如果認為『所知』能美化般若，如果認為真諦所知的境界沒有形相，所以讚美能知之智為『無知』，這也是不對的。『所知』本身是常凈的，而般若卻未曾清凈。真諦本身是空性的，而般若並非空性。『亦無緣致凈』以下，真諦本身是空性的，與般若無關，憑什麼讓般若與真諦的空性相同，而說它是『無知』呢？『然經云』以下，解釋經中說明般若『無知』的本意。『將無以般若體性真凈本無惑取之知者』，『將無以』的意思是『以』。如同《世說新語》所說，『將無』與『同意』相同。因為般若的體性不執著于真諦，沒有迷惑取捨的知見，所以才說『無知』。『無惑取之知不可以知名哉者』，從『然經云』到這裡，文意才算完整。因為沒有迷惑取捨的知見，所以才說『無知』。豈止是沒有名，沒有知者？又回答了前面所說的『忘知遺會』。不是自己忘記了知見，然後才說『無知』，只是這知性的本身就是無知的，不需要等待忘記。『是以聖人』以下，第三部分是總結回答。『真諦無兔馬之遺』，經中說象、馬、兔三種動物渡河，深淺程度不同。像能完全到達河底而沒有遺漏，兔和馬沒有完全到達，所以有遺漏。現在說明般若觀照真諦，真諦沒有遺漏，不如兔和馬，所以說『無兔馬之遺』。般若的智慧鑑照窮盡，所以說是『無窮之鑑』。『所以會而不差』以下，會合機緣而不差失，符合道理而沒有執著，寂靜安然無知，卻普遍知曉諸法。 English version: If one thinks that a sage truly possesses prajna (wisdom), but it is said to be 'unknowing' because its essence is emptiness, then that is not the original meaning of 'unknowing' as it is currently understood. In that case, one cannot distinguish between delusion and wisdom. Prajna is also empty, delusion and wisdom are also empty; both are emptiness, and both are equally unknowing, so there would be no difference. 'The three poisons and four inversions' below, not only delusion and wisdom, but even the three poisons, etc., are all like this, also being pure because their nature is emptiness. What difference is there from prajna? Why is it only prajna that is called 'unknowing'? If one thinks that 'what is known' beautifies prajna, if one thinks that the realm known by ultimate truth is without form, so one praises the wisdom that knows as 'unknowing,' that is also incorrect. 'What is known' is inherently eternally pure, while prajna has never been pure. Ultimate truth is inherently empty, while prajna is not empty. 'There is also no cause for purity' below, ultimate truth is inherently empty, and it has nothing to do with prajna. How can one make prajna the same as the emptiness of ultimate truth and say that it is 'unknowing'? 'However, the sutra says' below, explaining the original meaning of prajna's 'unknowing' in the sutra. 'Perhaps it is because the essence of prajna is truly pure and originally without the knowledge of delusion and attachment.' 'Perhaps it is because' means 'because.' As the Shi Shuo Xin Yu says, 'perhaps' is the same as 'agreeing.' Because the essence of prajna does not cling to ultimate truth and has no knowledge of delusion and attachment, it is said to be 'unknowing.' 'Can the knowledge without delusion and attachment be called knowledge?' From 'However, the sutra says' to here, the meaning of the text is complete. Because there is no knowledge of delusion and attachment, it is said to be 'unknowing.' Is it only that there is no name, no knower? This also answers the previous statement of 'forgetting knowledge and losing the opportunity.' It is not that one forgets one's own knowledge and then says 'unknowing,' but that the nature of this knowledge itself is unknowing, without waiting to be forgotten. 'Therefore, the sage' below, the third part is the concluding answer. 'Ultimate truth has no trace of rabbit or horse.' The sutra says that three animals, an elephant, a horse, and a rabbit, cross a river, and the depth they reach is different. The elephant can reach the bottom of the river completely without any trace, while the rabbit and horse do not reach it completely, so there is a trace. Now it is explained that prajna contemplates ultimate truth, and there is no trace in ultimate truth, unlike the rabbit and horse, so it is said that 'there is no trace of rabbit or horse.' The wisdom of prajna illuminates and exhausts everything, so it is called 'the endless mirror.' 'Therefore, it meets without error' below, meeting the opportunity without error, conforming to the principle without attachment, being silent and peaceful, unknowing, yet universally knowing all dharmas.
【English Translation】 English version: If one thinks that a sage truly possesses prajna (wisdom), but it is said to be 'unknowing' because its essence is emptiness, then that is not the original meaning of 'unknowing' as it is currently understood. In that case, one cannot distinguish between delusion and wisdom. Prajna is also empty, delusion and wisdom are also empty; both are emptiness, and both are equally unknowing, so there would be no difference. 'The three poisons and four inversions' below, not only delusion and wisdom, but even the three poisons, etc., are all like this, also being pure because their nature is emptiness. What difference is there from prajna? Why is it only prajna that is called 'unknowing'? If one thinks that 'what is known' beautifies prajna, if one thinks that the realm known by ultimate truth is without form, so one praises the wisdom that knows as 'unknowing,' that is also incorrect. 'What is known' is inherently eternally pure, while prajna has never been pure. Ultimate truth is inherently empty, while prajna is not empty. 'There is also no cause for purity' below, ultimate truth is inherently empty, and it has nothing to do with prajna. How can one make prajna the same as the emptiness of ultimate truth and say that it is 'unknowing'? 'However, the sutra says' below, explaining the original meaning of prajna's 'unknowing' in the sutra. 'Perhaps it is because the essence of prajna is truly pure and originally without the knowledge of delusion and attachment.' 'Perhaps it is because' means 'because.' As the Shi Shuo Xin Yu says, 'perhaps' is the same as 'agreeing.' Because the essence of prajna does not cling to ultimate truth and has no knowledge of delusion and attachment, it is said to be 'unknowing.' 'Can the knowledge without delusion and attachment be called knowledge?' From 'However, the sutra says' to here, the meaning of the text is complete. Because there is no knowledge of delusion and attachment, it is said to be 'unknowing.' Is it only that there is no name, no knower? This also answers the previous statement of 'forgetting knowledge and losing the opportunity.' It is not that one forgets one's own knowledge and then says 'unknowing,' but that the nature of this knowledge itself is unknowing, without waiting to be forgotten. 'Therefore, the sage' below, the third part is the concluding answer. 'Ultimate truth has no trace of rabbit or horse.' The sutra says that three animals, an elephant, a horse, and a rabbit, cross a river, and the depth they reach is different. The elephant can reach the bottom of the river completely without any trace, while the rabbit and horse do not reach it completely, so there is a trace. Now it is explained that prajna contemplates ultimate truth, and there is no trace in ultimate truth, unlike the rabbit and horse, so it is said that 'there is no trace of rabbit or horse.' The wisdom of prajna illuminates and exhausts everything, so it is called 'the endless mirror.' 'Therefore, it meets without error' below, meeting the opportunity without error, conforming to the principle without attachment, being silent and peaceful, unknowing, yet universally knowing all dharmas.
難曰夫物無以自通下 第二有一番名體難也。難中有二。先且泛序名體相召。然後正致難。今初。言物無以自通者。物不能自呼召得物體。故須立名以詺物。名能召物體。故名為通也。物雖非名下。物雖非是名。而有物當名。名詺得物體也。是以即名求物下。即以物名取物體。則物體可取。不能隱避也。而論云聖心無知下。第二正致難也。意謂無知未嘗知下。明兩名別也。斯即名教之所通下。立知無知兩名。本詺知無知兩體也。然論者欲一于聖心下。論主云。知無知只是一聖心。而知無知兩名別也。尋文求實下。以知無知兩名。求其兩實。不相當也。何者下。釋所以不當之意也。若聖心是知。即非是無知。故云無所知無所辦。下句反此。若二俱無得無所得復論者。若知無知俱不得聖心。即兩名皆不當實。故不須復論也。答曰經云下。答文中有二。先且序般若絕言之意。后正答其所難。今初也。斯無名之法下。般若如此。乃是無名之法。故不可以名言言之也。言雖不能言下。雖不可言。假言方通。非言不傳也。是以聖人終日。智無知者。非實無知也。欲明聖智無所取著。故言無知耳。辨相不為無通鑑不為有者。若依前釋。以辨聖智。能通知諸法。故非無知也。以通聖智無有執著。故非有知也。若依后釋以辨相。
【現代漢語翻譯】 現代漢語譯本： 提問：事物無法自行溝通，這是第二部分，關於『名』（ming，名稱）和『體』（ti，實體）的討論。這一部分包含兩個方面。首先，泛泛地敘述『名』和『體』相互呼應的關係，然後正式提出疑問。現在開始。說事物無法自行溝通，是因為事物不能自己呼喚或獲得自身的實體，所以需要設立名稱來稱呼事物。名稱能夠呼喚實體，所以說名稱是溝通的工具。事物雖然不完全等同於名稱，但事物具有與名稱相對應的實體。名稱能夠準確地指稱實體。因此，『即名求物』（ji ming qiu wu，通過名稱尋找實體）意味著通過事物的名稱來獲取實體，那麼實體就可以被找到，無法隱藏或逃避。然而，《論》中說『聖心無知』（sheng xin wu zhi，聖人的心是無知的）。 這是第二部分正式提出疑問。意思是說，『無知』（wu zhi，無知）從未真正瞭解過事物，這表明『知』（zhi，知）和『無知』是兩個不同的名稱。這正是名教所要溝通的內容，設立『知』和『無知』這兩個名稱，本來是爲了指稱『知』和『無知』這兩個實體。然而，論者想要將『知』和『無知』統一于『聖心』（sheng xin，聖人的心）之中。論主說，『知』和『無知』只是同一個『聖心』的不同方面，而『知』和『無知』是兩個不同的名稱。如果按照字面意思去探求實際情況，用『知』和『無知』這兩個名稱去尋找它們所對應的兩個實體，就會發現它們並不相符。為什麼呢？下面解釋它們不相符的原因。如果『聖心』是『知』，那麼它就不是『無知』，所以說『無所知無所辦』（wu suo zhi wu suo ban，無所知，無所作為）。下一句反過來也是如此。如果『知』和『無知』都不能代表『聖心』，那麼這兩個名稱都不符合實際，所以就不需要再討論了。 回答：經書中說。回答分為兩個部分。首先敘述般若（般若，prajna，智慧）超越言語的含義，然後正式回答所提出的疑問。現在開始。這種『無名之法』（wu ming zhi fa，無名之法），般若就是這樣，是一種無法用名稱來描述的法，所以不能用語言來表達。雖然語言不能完全表達，但可以通過語言來溝通，沒有語言就無法傳達。因此，聖人終日運用智慧，知與無知，並非真的無知。只是爲了表明聖人的智慧沒有執著，所以才說是『無知』。『辨相不為無通鑑不為有』（bian xiang bu wei wu tong jian bu wei you，辨別現象不是因為無知，通達一切不是因為有知），如果按照前面的解釋，用以辨別聖人的智慧，能夠通達一切法，所以不是無知。因為通達的聖人智慧沒有執著，所以不是有知。如果按照後面的解釋來辨別現象。
【English Translation】 English version: Objection: Things cannot communicate by themselves. This is the second part, a discussion on 'name' (ming) and 'substance' (ti). This part contains two aspects. First, a general narration of the relationship between 'name' and 'substance' echoing each other, and then a formal raising of the question. Let's begin. Saying that things cannot communicate by themselves means that things cannot call or obtain their own substance, so it is necessary to establish names to refer to things. Names can call forth substances, so names are said to be a means of communication. Although things are not exactly the same as names, things have substances that correspond to names. Names can accurately designate substances. Therefore, 'seeking substance through name' (ji ming qiu wu) means obtaining the substance through the name of the thing, then the substance can be found and cannot be hidden or escaped. However, the Treatise says, 'The sage's mind is without knowledge' (sheng xin wu zhi). This is the second part, formally raising the question. It means that 'without knowledge' (wu zhi) has never truly understood things, which shows that 'knowledge' (zhi) and 'without knowledge' are two different names. This is exactly what the teachings on names aim to communicate, establishing the two names 'knowledge' and 'without knowledge' was originally intended to designate the two substances of 'knowledge' and 'without knowledge'. However, the debater wants to unify 'knowledge' and 'without knowledge' within the 'sage's mind' (sheng xin). The proponent says that 'knowledge' and 'without knowledge' are just different aspects of the same 'sage's mind', while 'knowledge' and 'without knowledge' are two different names. If we seek the actual situation according to the literal meaning, using the two names 'knowledge' and 'without knowledge' to find the two substances they correspond to, we will find that they do not match. Why? The following explains the reason why they do not match. If the 'sage's mind' is 'knowledge', then it is not 'without knowledge', so it is said 'without knowing, without acting' (wu suo zhi wu suo ban). The next sentence is the opposite. If neither 'knowledge' nor 'without knowledge' can represent the 'sage's mind', then neither of these two names conforms to reality, so there is no need to discuss it further. Answer: The sutra says. The answer is divided into two parts. First, narrate the meaning of prajna (般若, prajna, wisdom) transcending language, and then formally answer the question raised. Let's begin. This 'dharma of no name' (wu ming zhi fa), prajna is like this, is a dharma that cannot be described with names, so it cannot be expressed in language. Although language cannot fully express it, it can be communicated through language, and without language, it cannot be conveyed. Therefore, the sage uses wisdom all day long, knowing and not knowing, not really not knowing. It is only to show that the sage's wisdom has no attachment, so it is said to be 'without knowledge'. 'Distinguishing characteristics is not because of ignorance, understanding everything is not because of knowledge' (bian xiang bu wei wu tong jian bu wei you), if according to the previous explanation, used to distinguish the sage's wisdom, can understand all dharmas, so it is not without knowledge. Because the wisdom of the enlightened sage has no attachment, so it is not with knowledge. If we distinguish phenomena according to the following explanation.
故言聖智無知。其實非無知也。以通鑑故言聖智有知。其實非有知也。非有故知而無知下。覆上也。以非有故。有知即無知。以非無故。無知即有知也。是以知即無知下。結也。無以言異而異於聖心者。莫以知無知兩言有異。謂聖心有有無之別也。
難曰夫真諦境智深玄下 第三有四番境智難也。四番連環更不分別。今初番也。真諦謂無生真境。非般若妙智。不能測知也。聖智之能在茲而顯者。般若有知。真諦之功能也。真諦即般若之緣也者。般若所緣緣于真諦也。以緣求智智即知矣者。既有所知之緣。即有能知之智。所知之緣既有法。能知之智應有知也。答曰。以緣求智智非知也下。答文有三。第一直釋答第二相形答。第三總結答。今初。先標。后釋。今言不得以緣求智。令智有知也。何者下。釋所以也。放光云不緣色生識者。凡人皆緣色生識。所以有見。有見即有知。聖人不緣色而生識。即是無見。無見即無知也。又云五陰清凈下。五陰無相。故云清凈。般若無知。故云清凈也。般若即能知也。五陰即所知也。般若是能知之智。五陰是所知之境也。所知即緣也。即是所緣之法也。夫知與所知相與而有下。第二相形答也。雙辨真俗二諦。惑解兩智。與者共也。相與而有。謂惑智惑境也相與而無。謂真智真境也
【現代漢語翻譯】 現代漢語譯本：所以說聖人的智慧是無知的，實際上並非真的無知。因為能通達明鑑一切，所以說聖人的智慧是有知的，實際上並非真的有知。因為不是實有，所以說『知』在『無知』之下，這是從反面來說的。因為不是實有，所以『有知』即是『無知』；因為不是實無，所以『無知』即是『有知』。因此說『知即無知』，這是總結。沒有什麼能用言語來區分而不同於聖人的心，不要用『知』和『無知』這兩個詞來區分，認為聖人的心有『有』和『無』的區別。
提問：真諦（Zhendi，終極真理）的境界和智慧深奧玄妙……以下是第三個問題，包含四重境界和智慧的詰難。這四重詰難環環相扣，難以分辨。現在是第一重。真諦指的是無生（wusheng，不生不滅）的真實境界，不是般若（Bore, 智慧）的精妙智慧所能測知的。聖人的智慧之所以能在此處顯現，是因為般若有知，這是真諦的功能。真諦是般若的所緣（suoyuan，認識的對象），般若所緣于真諦。以所緣來尋求智慧，智慧就是知了。既然有所知的所緣，就應該有能知的智慧。所知的所緣既然有法（fa，事物、現象），能知的智慧就應該有知。
回答：以所緣來尋求智慧，智慧並非是知……回答分為三部分。第一部分是直接解釋回答，第二部分是相互比較回答，第三部分是總結回答。現在是第一部分。先提出觀點，然後解釋。現在說不能以所緣來尋求智慧，從而認為智慧是有知的。為什麼呢？……解釋原因。放光經（Fangguang jing）說，不緣色（se，物質）而生識（shi，意識），凡人都是緣色而生識，所以有見（jian，看見），有見即是有知。聖人不緣色而生識，就是無見，無見就是無知。又說，五陰（wuyin，色、受、想、行、識五蘊）清凈……五陰沒有相狀，所以說是清凈。般若無知，所以說是清凈。般若是能知，五陰是所知。般若是能知的智慧，五陰是所知的境界。所知就是所緣，就是所緣之法。
『知』與『所知』相互依存而存在……第二部分是相互比較回答。同時辨析真俗二諦（Zhensu erdi，真諦和俗諦），迷惑和覺悟兩種智慧。『與』是共同的意思。相互依存而存在，指的是迷惑的智慧和迷惑的境界。相互依存而不存在，指的是真實的智慧和真實的境界。
【English Translation】 English version: Therefore, it is said that the wisdom of the sage is without knowledge, but in reality, it is not truly without knowledge. Because it can penetrate and clearly understand everything, it is said that the wisdom of the sage is with knowledge, but in reality, it is not truly with knowledge. Because it is not substantial existence, it is said that 'knowledge' is subordinate to 'non-knowledge,' which is a reverse statement. Because it is not substantial existence, 'knowledge' is 'non-knowledge'; because it is not substantial non-existence, 'non-knowledge' is 'knowledge.' Therefore, it is said that 'knowledge is non-knowledge,' which is a conclusion. There is nothing that can be distinguished by words and be different from the sage's mind; do not use the two words 'knowledge' and 'non-knowledge' to distinguish, thinking that the sage's mind has the distinction between 'existence' and 'non-existence.'
Question: The realm and wisdom of Zhendi (真諦, ultimate truth) are profound and mysterious... The following is the third question, containing four levels of challenges regarding realms and wisdom. These four challenges are interlinked and difficult to distinguish. Now is the first level. Zhendi refers to the true realm of wusheng (無生, non-birth and non-death), which cannot be measured and known by the subtle wisdom of Bore (般若, prajna). The reason why the sage's wisdom can be manifested here is that prajna has knowledge, which is the function of Zhendi. Zhendi is the suoyuan (所緣, object of cognition) of prajna; prajna is based on Zhendi. Seeking wisdom through the object of cognition, wisdom is knowledge. Since there is an object of cognition that is known, there should be wisdom that is capable of knowing. Since the object of cognition that is known has dharma (法, things, phenomena), the wisdom that is capable of knowing should have knowledge.
Answer: Seeking wisdom through the object of cognition, wisdom is not knowledge... The answer is divided into three parts. The first part is a direct explanation of the answer, the second part is a comparative answer, and the third part is a concluding answer. Now is the first part. First, state the viewpoint, then explain. Now it is said that one cannot seek wisdom through the object of cognition, thereby thinking that wisdom has knowledge. Why? ... Explaining the reason. The Fangguang jing (放光經) says that not arising consciousness (識, shi) based on material form (色, se), ordinary people all arise consciousness based on material form, so there is seeing (見, jian), and seeing is knowledge. The sage does not arise consciousness based on material form, which is non-seeing, and non-seeing is non-knowledge. It also says that the five skandhas (五陰, wuyin, the five aggregates of form, feeling, perception, volition, and consciousness) are pure... The five skandhas have no characteristics, so they are said to be pure. Prajna is without knowledge, so it is said to be pure. Prajna is the knower, and the five skandhas are the known. Prajna is the wisdom that is capable of knowing, and the five skandhas are the realm that is known. The known is the object of cognition, which is the dharma of the object of cognition.
'Knowledge' and 'the known' exist interdependently... The second part is a comparative answer. Simultaneously distinguishing between the two truths of Zhensu erdi (真俗二諦, the two truths of ultimate truth and conventional truth), and the two wisdoms of delusion and enlightenment. 'With' means together. Existing interdependently refers to the wisdom of delusion and the realm of delusion. Not existing interdependently refers to the true wisdom and the true realm.
。以俗諦有相。故惑智有知。故云相與而有。以真諦無相。故真智無知。故云相與而無也。相與而無故物莫之有者。以真諦無相故真智無知。人莫能令其有知也。相與而有故物莫之無者。以俗諦有相故。惑智有知。人莫能令其無知也。物莫之無故為緣之所起者。以人莫能令其無知故。即相因而起也。物莫之有故緣所不能生者。以人莫能令其有知故。即不相因而起也。緣所不能生故照緣而非知者。謂真智也。雖照真諦。不為真諦所生也。為緣之所起故知緣相因以生者。謂惑智也。境智相因而得生也。是以知與無知生於所知矣者。雙結惑解兩知兩境也。何者夫智以知所知取相故名知者。此謂惑智惑境也。真諦自無相真智何由知者。此謂真智真境也。所以然者下。覆前兩義。今從此下至不從因緣有故。即直明惑境惑智也。而言所知非所知所知生於知者。所知不自得所知名。以因能知。故得所知名也。所知既生知知亦生所知者。所知既因能知而得名。能知亦因所知而得名也。知所知既相生相生即緣法者。彼此回互相因而生。即是因緣所生法也。緣法故非真者。以從緣生則非真也。非真故非真諦者。既從緣生即是俗諦也。故中觀曰下。引中論意。非全文。此意明俗諦。言勢隨及真耳。今言真諦曰真下。從叱至不見有法無緣而生。
【現代漢語翻譯】 現代漢語譯本： 因為世俗諦具有現象（Lakshana），所以迷惑的智慧（Moha-jnana）具有認知。因此說現象相互依存而存在。因為真諦沒有現象，所以真實的智慧（Tathata-jnana）沒有認知。因此說現象相互依存而不存在。相互依存而不存在，所以事物沒有自主性。因為真諦沒有現象，所以真實的智慧沒有認知，人們無法使其具有認知。 相互依存而存在，所以事物沒有非自主性。因為世俗諦具有現象，所以迷惑的智慧具有認知，人們無法使其沒有認知。事物沒有非自主性，所以是因緣所生。因為人們無法使其沒有認知，所以是相互依存而生起。事物沒有自主性，所以是因緣所不能生。因為人們無法使其具有認知，所以是不相互依存而生起。 因緣所不能生，所以照見因緣而非認知者，指的是真實的智慧。雖然照見真諦，但不為真諦所生。為因緣所生，所以認知因緣相互依存而生者，指的是迷惑的智慧。境界和智慧相互依存而得以生起。因此，『認知與無認知生於所知』，這是對迷惑和解脫兩種認知和兩種境界的雙重總結。為什麼呢？因為智慧通過認知所知而取相，所以被稱為『認知』，這指的是迷惑的智慧和迷惑的境界。真諦本身沒有現象，真實的智慧又如何認知呢？這指的是真實的智慧和真實的境界。 之所以如此，下面是重複前面的兩種含義。現在從這裡開始，直到『不從因緣有』，是直接說明迷惑的境界和迷惑的智慧。說『所知非所知，所知生於知』，所知不能自己獲得『所知』的名稱，因為依靠能知，所以才能獲得『所知』的名稱。所知既然生起知，知也生起所知，所知既然依靠能知而得名，能知也依靠所知而得名。知所知既然相互生起，相互生起就是緣法，彼此回互相互依存而生，就是因緣所生法。 因為是緣法，所以不是真實的。因為是從因緣生，所以不是真實的。因為不是真實的，所以不是真諦。既然是從因緣生，就是世俗諦。所以《中觀論》說，這裡引用《中論》的含義，並非全文。這個意思闡明世俗諦，言語的趨勢也隨帶提及真諦。現在說真諦，從呵斥到看不見有法不是從因緣而生。
【English Translation】 English version: Because conventional truth (Samvriti-satya) has characteristics (Lakshana), deluded wisdom (Moha-jnana) has cognition. Therefore, it is said that phenomena exist interdependently. Because ultimate truth (Paramartha-satya) has no characteristics, true wisdom (Tathata-jnana) has no cognition. Therefore, it is said that phenomena do not exist interdependently. Because they do not exist interdependently, things have no autonomy. Because ultimate truth has no characteristics, true wisdom has no cognition, and people cannot make it have cognition. Because they exist interdependently, things have no non-autonomy. Because conventional truth has characteristics, deluded wisdom has cognition, and people cannot make it have no cognition. Because things have no non-autonomy, they arise from conditions. Because people cannot make it have no cognition, they arise interdependently. Because things have no autonomy, they cannot arise from conditions. Because people cannot make it have cognition, they do not arise interdependently. Because they cannot arise from conditions, that which illuminates conditions but is not cognition refers to true wisdom. Although it illuminates ultimate truth, it is not produced by ultimate truth. Because it arises from conditions, that which cognizes that conditions arise interdependently refers to deluded wisdom. Object and wisdom arise interdependently. Therefore, 'cognition and non-cognition arise from the knowable' is a double summary of the two cognitions and two realms of delusion and liberation. Why? Because wisdom takes on characteristics by cognizing the knowable, so it is called 'cognition,' which refers to deluded wisdom and the deluded realm. Ultimate truth itself has no characteristics, so how can true wisdom cognize it? This refers to true wisdom and the true realm. The reason for this is that the following repeats the previous two meanings. Now, from here until 'not from conditions,' it directly explains the deluded realm and deluded wisdom. Saying 'the knowable is not the knowable, the knowable arises from cognition,' the knowable cannot obtain the name 'knowable' by itself, because it relies on the knower, so it can obtain the name 'knowable.' Since the knowable arises from cognition, cognition also arises from the knowable. Since the knowable obtains its name by relying on the knower, the knower also obtains its name by relying on the knowable. Since knowing and the knowable arise mutually, mutual arising is conditioned dharma, arising mutually and interdependently, which is conditioned arising. Because it is conditioned dharma, it is not real. Because it arises from conditions, it is not real. Because it is not real, it is not ultimate truth. Since it arises from conditions, it is conventional truth. Therefore, the Madhyamaka-karika says, here quoting the meaning of the Mula-madhyamaka-karika, not the entire text. This meaning clarifies conventional truth, and the trend of speech also mentions ultimate truth. Now, speaking of ultimate truth, from scolding to not seeing any dharma that does not arise from conditions.
明真智真諦也。真諦既名真。真故即不從因緣而生也。故經曰不見有法無緣而生者。有法皆從緣生。無有有法而非緣生。則明非緣生者。是真諦也。涅槃經云。是諸外道。無有一法不從緣生。諸經之中。通有此意。今泛引也。是以真智觀真諦下。第三總結答也。智不取所知此智何所知者。以不取所知故。名無知也。智然非無知但真諦非故知所真智亦非知者。不同木石之無知。故云然非無知也。但以真諦非是有相之所知故。真智不取相。名為無知耳。而子欲以緣求智下。子者男子之通稱也。子以真諦所緣之法是有。而令般若有知也。緣緣自非緣於何求知者。真諦之緣自無其相。真智之法。何得有知耶。難曰論云不取者下。第二番也。執前不取之言。以為難耳。為無知故不取下。為無所知故言不取。為先知然後忘取。故言不取耶。冥若夜遊者。無所知則同夜行。不辨黑白。知則異於不取者。知與不取異。則當知之時有取。然後忘知。始是不取耳。答曰非無知故不取者。雙排兩難也。當知之時。即不取相。故言無知耳。難曰論云不取者下。第三番也。不物於物者。不以物為有物也。若以物為有物。則是惑取。不以物為有物。則無惑取也。無取則無是下。既無所取。何物是物。何物當聖人之心耶。既不當聖心。云何聖人無所不
【現代漢語翻譯】 現代漢語譯本 明真智就是真諦（Zhen諦，終極真理）本身。真諦被稱為『真』，是因為它不是由因緣（hetu-pratyaya，原因和條件）而生的。所以經書上說：『沒有哪一種法不是由因緣而生的』。所有的法都是由因緣而生，沒有哪一種法不是由因緣而生的。因此，明白不是由因緣而生的，就是真諦。』《涅槃經》（Nirvana Sutra）說：『這些外道，沒有哪一種法不是由因緣而生的。』許多經書都有這個意思，這裡泛泛地引用一下。因此，『真智觀真諦』之後，第三部分是總結性的回答。『智不取所知』，這個智慧知道什麼呢？因為不執取所知，所以稱為『無知』。智慧並非真的無知，只是因為真諦不是可以被有相之法所知的，所以真智不執取相，因此被稱為『無知』。但這和木頭石頭的無知不同，所以說『然非無知』。只是因為真諦不是有相之法可以瞭解的，所以真智不執取相，才被稱為『無知』罷了。 『而子欲以緣求智』，這裡的『子』是男子的通稱。你認為真諦所緣之法是有相的，所以想讓般若（Prajna，智慧）有知。『緣緣自非緣於何求知者』，真諦的緣本身就沒有相，真智的法，怎麼會有知呢？ 難：論中說『不取』，這是第二輪提問。抓住前面『不取』的說法來發難。『為無知故不取下』，是因為無所知所以說不執取，還是因為先知道然後忘記執取，所以說不執取呢？『冥若夜遊者』，無所知就像在夜晚行走，不辨黑白。『知則異於不取者』，知道和不執取是不同的，那麼應該是在知道的時候有執取，然後忘記了知，才是不執取吧？ 答：『非無知故不取者』，同時否定兩種假設。應當知道，在知的時候，就不執取相，所以才說是無知。 難：論中說『不取』，這是第三輪提問。『不物於物者』，不把事物看作是真實存在的。如果把事物看作是真實存在的，那就是迷惑的執取。不把事物看作是真實存在的，就沒有迷惑的執取。『無取則無是下』，既然沒有執取，什麼才是事物？什麼才能成為聖人的心呢？既然不能成為聖人的心，怎麼能說聖人無所不知呢？
【English Translation】 English version True wisdom (Zhen Zhi) is the true reality (Zhen諦, ultimate truth) itself. True reality is called 'true' because it is not born from causes and conditions (hetu-pratyaya). Therefore, the scriptures say: 'There is no dharma (law, phenomenon) that is not born from causes and conditions.' All dharmas are born from causes and conditions; there is no dharma that is not born from causes and conditions. Therefore, understanding what is not born from causes and conditions is true reality.' The Nirvana Sutra says: 'These heretics, there is not a single dharma that is not born from causes and conditions.' Many scriptures have this meaning; here, it is generally quoted. Therefore, after 'True wisdom contemplates true reality,' the third part is a summary answer. 'Wisdom does not grasp what is known,' what does this wisdom know? Because it does not grasp what is known, it is called 'unknowing.' Wisdom is not truly unknowing, but because true reality cannot be known by phenomena with characteristics, true wisdom does not grasp characteristics, so it is called 'unknowing.' But this is different from the unknowing of wood and stone, so it is said 'but not unknowing.' It is only because true reality cannot be understood by phenomena with characteristics that true wisdom does not grasp characteristics and is called 'unknowing.' 'And you want to seek wisdom through conditions,' the 'you' here is a general term for a man. You think that the dharma that true reality is conditioned upon has characteristics, so you want to make Prajna (wisdom) have knowledge. 'Since the condition of conditions is not a condition, where do you seek knowledge?' The condition of true reality itself has no characteristics; how can the dharma of true wisdom have knowledge? Objection: The treatise says 'does not grasp,' this is the second round of questioning. Grasping the previous statement of 'does not grasp' to raise a difficulty. 'Is it because of unknowing that it does not grasp,' is it because of unknowing that it is said not to grasp, or is it because one first knows and then forgets grasping, so it is said not to grasp? 'Wandering in the dark of night,' unknowing is like walking in the night, unable to distinguish black and white. 'Knowing is different from not grasping,' knowing and not grasping are different, then it should be that there is grasping at the time of knowing, and then forgetting knowing, that is not grasping, right? Answer: 'It is not because of unknowing that it does not grasp,' simultaneously denying both assumptions. It should be known that at the time of knowing, one does not grasp characteristics, so it is said to be unknowing. Objection: The treatise says 'does not grasp,' this is the third round of questioning. 'Not objectifying objects,' not regarding objects as truly existing. If one regards objects as truly existing, that is deluded grasping. Not regarding objects as truly existing, there is no deluded grasping. 'Without grasping, then there is no this,' since there is no grasping, what are objects? What can become the mind of a sage? Since it cannot become the mind of a sage, how can it be said that a sage is omniscient?
知乎。答曰然無是無當者。按成此語。實無可是。實無可當也。夫無當則物無不當者。無當乃當真理。無是乃是真理也。物無不是則是而無是者。是真理雖是無所是。當真理雖當無所當也。盡見諸法而無見者。盡見諸法。則有當有是。而無見者。則無當無是也。難曰聖心非不能是下。第四番也。非不能以萬物為是物。然以無物可是物故。聖人不以物為有物耳。雖是不是是故當是于無是矣者。物非是有故當是無。不以物為有物。應以物為無物也。誠以般若無有有相之知者。不同惑智有相知也。若以無相為無相又何異累于真諦者。不作有相知。但作無相知也。又不有有相知。但有無相知。如此有何患累耶。答曰聖人無相者。聖人以無相為心也。既以無相為心。不但無于有相。亦乃無于無相也。若以無相為無相下。若謂聖人以無相為相。有此無相之知。此則無相乃成相。無知乃是知也。舍有而之無譬猶逃峰而赴壑者。之適也。峰謂山。壑謂水。避山而赴水。俱有害身之患也。處有不有下。處有不取有相。居無不取無相也。然亦不捨于有無者。即有為不有。非謂離有為不有。即無為不無。非謂離無為不無也。和光塵勞者。老子云。和者和其光。同其塵。今藉此語。以明聖人和光同塵。在有同有。在無同無。同有。不取有。同無
【現代漢語翻譯】 現代漢語譯本： 知：『認為沒有什麼是適當的』。答：『是的，沒有什麼是適當的』。按照這種說法，實際上沒有什麼是可以肯定，沒有什麼是可以對應的。如果『無當』，那麼萬物就無所不當；『無當』才是對應真理；『無是』才是肯定真理。萬物沒有不是肯定的，因此才是『無是』。肯定真理，雖然肯定，但無所肯定；對應真理，雖然對應，但無所對應。完全見到諸法，卻又沒有見到。完全見到諸法，那麼就有對應，有肯定；而沒有見到，那麼就沒有對應，沒有肯定。』 難：『聖人的心並非不能肯定下述內容，這是第四層意思。並非不能以萬物為肯定的事物，然而因為沒有事物可以被認為是肯定的事物，所以聖人不認為事物是真實存在的。雖然肯定不是肯定，所以才對應于「無是」』。事物並非真實存在，所以才對應于「無」。不認為事物是真實存在的，應該認為事物是不存在的。確實是因為般若沒有具有有相的認知，不同於迷惑的智慧具有有相的認知。如果以無相作為無相，那又有什麼不同於被真諦所束縛呢？』不產生有相的認知，只產生無相的認知。這樣有什麼可擔憂的呢？』 答：『聖人是無相的，聖人以無相作為心。既然以無相作為心，不僅沒有有相，而且也沒有無相。』如果以無相作為無相，下述內容：如果說聖人以無相作為相，具有這種無相的認知，那麼這種無相就變成了相，無知就變成了知。捨棄有而趨向無，就像逃離山峰而跳入深谷一樣，都是不合適的。峰指的是山，壑指的是水。避開山而跳入水，都會有危害身體的禍患。』 『處於有，不執著于有相；處於無，不執著于無相。』然而也不捨棄有和無。即認為有為不有，不是說離開有才認為不有；即認為無為不無，不是說離開無才認為不無。『和光同塵』，老子說：『和，是調和其光芒；同，是混同于塵埃。』現在借用這句話，來表明聖人和光同塵，在有中與有相同，在無中與無相同。與有相同，不執著于有；與無相同，不執著于無。
【English Translation】 English version: Question: 『To think that there is nothing appropriate.』 Answer: 『Yes, there is nothing appropriate.』 According to this statement, in reality, there is nothing that can be affirmed, nothing that can be corresponded to. If 『no correspondence』 (wu dang), then all things are corresponded to; 『no correspondence』 is corresponding to the truth; 『no affirmation』 (wu shi) is affirming the truth. There is nothing that is not affirmed, therefore it is 『no affirmation』. Affirming the truth, although affirming, affirms nothing; corresponding to the truth, although corresponding, corresponds to nothing. Completely seeing all dharmas, yet not seeing. Completely seeing all dharmas, then there is correspondence, there is affirmation; and not seeing, then there is no correspondence, no affirmation.』 Objection: 『The mind of the sage is not incapable of affirming the following, this is the fourth meaning. It is not incapable of taking all things as affirmed things, however, because there is nothing that can be considered an affirmed thing, therefore the sage does not consider things to be truly existent. Although affirming is not affirming, therefore it corresponds to 『no affirmation』.』 Things are not truly existent, therefore they correspond to 『no』. Not considering things to be truly existent, one should consider things to be non-existent. Indeed, it is because prajna (wisdom) does not have the knowledge of having characteristics (you xiang), different from deluded wisdom having the knowledge of having characteristics. If taking no characteristics as no characteristics, then what is the difference from being bound by the ultimate truth (zhen di)?』 Not producing the knowledge of having characteristics, only producing the knowledge of no characteristics. What is there to worry about like this?』 Answer: 『The sage is without characteristics, the sage takes no characteristics as the mind. Since taking no characteristics as the mind, not only is there no having characteristics, but also there is no no characteristics.』 If taking no characteristics as no characteristics, the following: If saying that the sage takes no characteristics as characteristics, having this knowledge of no characteristics, then this no characteristics becomes characteristics, no knowledge becomes knowledge. Abandoning having and heading towards no, is like escaping the peak and jumping into the ravine, both are inappropriate. Peak refers to mountain, ravine refers to water. Avoiding the mountain and jumping into the water, both will have the misfortune of harming the body.』 『Being in having, not attached to having characteristics; being in no, not attached to no characteristics.』 However, also not abandoning having and no. That is, considering having as not having, not saying that leaving having then considering not having; that is, considering no as not no, not saying that leaving no then considering not no. 『Harmonizing the light and mingling with the dust』, Lao Tzu said: 『Harmonizing, is harmonizing its light; mingling, is mingling with the dust.』 Now borrowing this saying, to clarify that the sage harmonizes the light and mingles with the dust, being in having is the same as having, being in no is the same as no. Being the same as having, not attached to having; being the same as no, not attached to no.
不取無也。周旋者。往來也。寂然而往下。寂泊俱是靜也。往即寂往。往無往矣。來即泊來。來無來矣。恬淡無為者。恬然淡然。無所施為。雖無所為。而無所不為也。淡音去聲也。莊子外篇天道章云。夫虛靜恬淡寂漠無為者。天地之本。道德之至也。
難曰聖心雖無知下 第四有三番生滅難也。三番即為三。今初番也。應接機緣不失機會。故云應會不差耳。存之者。存而不應也。可乎者。有本云何乎。有本云可乎。皆得言聖心可得生滅乎。答曰生滅者生滅心也者。謂凡言生者生於心。滅者滅於心也。聖人無心生滅焉起者。既無有心。無可生滅也。然非無心下。非是木石之無心。但是無知之無心。故曰無心心。應亦如是也。是以應會則信若四時之質者。小雅云。質信也。家語云。明王之治百姓。其化可守。其言可復(伏音)。其跡可履。故其信如四時也。呂氏春秋云。天地之大。四時化常。其信至也。春秋感精符云。人主與日月同明。四時合信也。今以聖人應物。事如四時春秋冬夏。至時必應也。直以虛無為體者。有本上句無之字。則應云信若四時質直。此句則云以虛無為體。今依前釋直字向下也。直者但也。獨也。但以聖心虛無。故不可取。既不可取。是則無相。無相故無生無滅也。
難曰聖智之無下
【現代漢語翻譯】 現代漢語譯本：『不取無也』，意為不執著于有或無。『周旋者，往來也』，指的是循環往復，來來往往。『寂然而往下』，『寂泊』都是安靜的意思。『往即寂往，往無往矣；來即泊來，來無來矣』，意思是說，去的時候就是寂靜地去，去了就好像沒有去過一樣；來的時候就是安靜地來，來了也好像沒有來過一樣。『恬淡無為者，恬然淡然，無所施為，雖無所為，而無所不為也』，指心境恬靜淡泊，不刻意去做什麼，雖然看似什麼都不做，實際上卻無所不能。『淡』字在這裡讀去聲。正如《莊子·外篇·天道》所說：『虛靜恬淡寂漠無為者，天地之本，道德之至也。』 『難曰聖心雖無知下』，這是第四個問題，關於三番生滅的疑問。『三番』即為三次，現在是第一次。『應接機緣不失機會，故云應會不差耳』，意思是說，應對各種機緣，不失去任何機會，所以說應對和會合都不會有差錯。『存之者，存而不應也』，指的是保持本性，不隨外物而動。『可乎者，有本云何乎，有本云可乎，皆得言聖心可得生滅乎』，意思是說，有的版本作『何乎』，有的版本作『可乎』，都可以用來提問：聖人的心可以有生滅嗎？『答曰生滅者生滅心也者，謂凡言生者生於心，滅者滅於心也。聖人無心生滅焉起者』，回答說，所謂生滅，指的是生滅之心，凡是說生，都是從心中產生；凡是說滅，都是在心中消滅。聖人沒有這樣的心，哪裡會有生滅呢？『然非無心下，非是木石之無心，但是無知之無心，故曰無心心，應亦如是也』，然而，這裡的『無心』，不是像木頭石頭那樣的沒有知覺，而是沒有分別執著的『無知』，所以說是『無心心』，應對萬物也是如此。『是以應會則信若四時之質者』，《小雅》說，『質』是信的意思。《家語》說，『明王治理百姓，他的教化可以遵循，他的話可以應驗，他的行為可以效仿，所以他的誠信就像四季一樣。』《呂氏春秋》說，『天地廣大，四季變化有常，它的誠信是最高的。』《春秋感精符》說，『君主與日月同輝，與四季合信。』現在用聖人來應對事物，就像四季一樣，到了時候必然會有相應的變化。『直以虛無為體者』，有的版本在上句沒有『之』字，那麼就應該說『信若四時質直』，這句就說『以虛無為體』。現在按照之前的解釋，解釋『直』字的意思。『直者但也，獨也，但以聖心虛無，故不可取。既不可取，是則無相，無相故無生無滅也』，『直』就是『但』，就是『獨』，只是因為聖人的心是虛無的，所以不可執取。既然不可執取，那就是沒有形相，沒有形相，所以就沒有生滅。 『難曰聖智之無下』
【English Translation】 English version: 'Not grasping non-existence either.' This means not being attached to existence or non-existence. 'Revolving refers to coming and going.' This indicates cyclical movement, coming and going. 'Silently descending,' 'Silence and stillness both mean tranquility.' 'Going is going in silence; going is without going. Coming is coming in stillness; coming is without coming.' This means that when going, one goes silently, as if one has never gone; when coming, one comes quietly, as if one has never come. 'Tranquil and inactive means being calm and detached, without deliberate action; although seemingly doing nothing, there is nothing that is not done.' 'Dan (淡)' is pronounced in the fourth tone here. As stated in the 'Heavenly Ways' chapter of the Zhuangzi: 'Emptiness, stillness, tranquility, silence, and inaction are the root of heaven and earth, and the ultimate of morality.' 'The difficulty lies in the fact that the sage's mind is without knowledge.' This is the fourth question, concerning the doubt about the three-fold arising and ceasing. 'Three-fold' means three times; this is the first time. 'Responding to opportunities without missing them, hence it is said that responding and meeting are without error.' This means responding to various opportunities without losing any, so it is said that responding and meeting will not have any mistakes. 'Preserving it means preserving without responding.' This refers to maintaining one's original nature without being moved by external things. 'Is it permissible? Some versions say 'What about?' Some versions say 'Is it permissible?' Both can be used to ask: Can the sage's mind have arising and ceasing?' 'The answer is that arising and ceasing refer to the mind of arising and ceasing, meaning that all that is said to arise arises in the mind, and all that is said to cease ceases in the mind. The sage has no such mind; where would arising and ceasing arise?' The answer is that what is called arising and ceasing is the mind of arising and ceasing. All that is said to arise arises in the mind; all that is said to cease ceases in the mind. The sage has no such mind, so where would arising and ceasing come from? 'However, it is not without mind; it is not the mindlessness of wood and stone, but the mindlessness of non-knowing, hence it is called the mind of no-mind; responding is also like this.' However, the 'no-mind' here is not like the insensitivity of wood and stone, but the 'non-knowing' without discrimination and attachment, so it is called the 'mind of no-mind'; responding to all things is also like this. 'Therefore, responding and meeting are as reliable as the qualities of the four seasons.' The Xiaoya says, 'Quality (質)' means trustworthiness. The Jiayu says, 'When an enlightened ruler governs the people, his teachings can be followed, his words can be verified, and his actions can be imitated, so his trustworthiness is like the four seasons.' The Lushi Chunqiu says, 'Heaven and earth are vast, and the four seasons change regularly; its trustworthiness is the highest.' The Chunqiu Gan Jing Fu says, 'The ruler shines with the sun and moon and is in harmony with the four seasons.' Now, using the sage to respond to things is like the four seasons; when the time comes, there will inevitably be corresponding changes. 'Directly taking emptiness as the body,' some versions do not have the word '之' in the previous sentence, then it should say 'Trustworthiness is as reliable as the qualities of the four seasons,' and this sentence says 'taking emptiness as the body.' Now, according to the previous explanation, explain the meaning of the word 'direct.' 'Direct means only, unique; only because the sage's mind is empty, it cannot be grasped. Since it cannot be grasped, it is without form; without form, it is without arising and ceasing.' 'Direct' means 'only,' means 'unique,' only because the sage's mind is empty, so it cannot be grasped. Since it cannot be grasped, it is without form, and without form, it is without arising and ceasing. 'The difficulty lies in the fact that the sage's wisdom is without...'
。第二番也。般若無知。此是聖智之無。惑智性空。此是惑智之無也。般若無知。亦無生滅。惑智性空。亦無生滅。兩無何異耶。答曰聖智之無者無知下。聖智無有知。惑智知體。皆無別也。所以無者是義也。雖同言無。其義各異也。何者夫聖心虛靜下。謂聖心無執著也。無有執著之知。而言其空也。可曰無知下。可名此為無知。不得名為知空也。惑智有知下。謂惑智有執著也。有此執著之知。而言其空也。可曰知無下。可名此為知空。不得名為無知也。無知即般若之無下。般若無取相。故曰無知。惑智體性空。故曰知無。知無即是真諦之實相耳。言用即同而異下。論用則本同成異。論寂則本異成同也。同故無心於彼此下。言同邊則彼此無差別。言異邊則彼此各有殊。謂般若有照境之力。真諦有發智之功也。亦可言異。則般若有鑑照之功。真諦無也。是以辨同者下。言同者。謂異法為同也。言異者。謂同法為異也。斯則不可得而異下。究竟言之。不可得定異。不可得定同也。何者內有獨鑒之明下。釋前寂同而用異也。內有獨鑒之明。即般若用也。外有萬法之異。即真諦用也。萬法雖異下。雖有實理。要以般若照之。方得顯也。內外相與以成其照功者。由內見外。由外發內。故曰相與也。此聖所不能同用也者。此即用異
【現代漢語翻譯】 現代漢語譯本： 第二番解釋是這樣的。『般若無知』（Prajna 無知，般若的無知），這是聖智的『無』，是超越了知識的智慧的空無。『惑智性空』（Huozhi xingkong 惑智性空，迷惑的智慧本性為空），這是迷惑的智慧的『無』，是迷惑的智慧的空無。『般若無知』，也沒有生滅。『惑智性空』，也沒有生滅。這兩種『無』有什麼不同呢？回答是：聖智的『無』，在於『無知』之下，聖智是沒有知識的。迷惑的智慧和智慧的本體，都沒有差別。之所以說是『無』，是因為這個道理。雖然都說是『無』，但它們的意義各自不同。為什麼呢？因為聖人的心虛空寂靜，這是說聖人的心沒有執著。沒有執著的知識，所以說它是空。可以說它是『無知』，但不能說它是『知空』。迷惑的智慧有知識，這是說迷惑的智慧有執著。有這種執著的知識，所以說它是空。可以說它是『知無』，但不能說它是『無知』。『無知』就是般若的『無』，般若沒有取相，所以說是『無知』。迷惑的智慧本體是空，所以說是『知無』。『知無』就是真諦（Zhendi 真諦，真實的道理）的實相。說到作用，就是相同而不同，論作用，本來相同而變成不同。論寂靜，本來不同而變成相同。相同，所以心中沒有彼此的分別，說到相同的一面，彼此沒有差別。說到不同的一面，彼此各有不同。般若有照亮境界的力量，真諦有啓發智慧的功用。也可以說不同，般若有鑑照的功用，真諦沒有。因此，辨別相同，是說不同的法是相同的。辨別不同，是說相同的法是不同的。這樣就不能確定它是不同，究竟來說，不能確定它是不同，也不能確定它是相同。為什麼呢？因為內心有獨自鑑照的光明，這是解釋前面說的寂靜相同而作用不同。內心有獨自鑑照的光明，這就是般若的作用。外在有萬法的不同，這就是真諦的作用。萬法雖然不同，雖然有真實的道理，也要用般若來照亮它，才能顯現出來。內外相互作用，才能成就它的照亮功用，由內見外，由外啓發內，所以說是相互作用。這是聖人也不能共同使用的，這就是作用的不同。
【English Translation】 English version: The second explanation is as follows: 『Prajna Wuzhi』 (般若無知, Prajna's non-knowing), this is the 『non』 of holy wisdom, the emptiness of wisdom that transcends knowledge. 『Huozhi Xingkong』 (惑智性空, the empty nature of deluded wisdom), this is the 『non』 of deluded wisdom, the emptiness of deluded wisdom. 『Prajna Wuzhi』 also has no arising or ceasing. 『Huozhi Xingkong』 also has no arising or ceasing. What is the difference between these two 『non』s? The answer is: The 『non』 of holy wisdom lies in 『non-knowing』; holy wisdom has no knowledge. Deluded wisdom and the essence of wisdom have no difference. The reason for saying 『non』 is because of this principle. Although both are said to be 『non』, their meanings are different. Why? Because the heart of a sage is empty and still, which means the heart of a sage has no attachment. There is no knowledge of attachment, so it is said to be empty. It can be called 『non-knowing』, but it cannot be called 『knowing emptiness』. Deluded wisdom has knowledge, which means deluded wisdom has attachment. Because there is this knowledge of attachment, it is said to be empty. It can be called 『knowing non』, but it cannot be called 『non-knowing』. 『Non-knowing』 is the 『non』 of Prajna; Prajna has no grasping of appearances, so it is called 『non-knowing』. The essence of deluded wisdom is empty, so it is called 『knowing non』. 『Knowing non』 is the true form of Zhendi (真諦, the true principle). Speaking of function, it is the same but different; in terms of function, it is originally the same but becomes different. In terms of stillness, it is originally different but becomes the same. Being the same, there is no distinction between self and other in the heart; speaking of the same aspect, there is no difference between self and other. Speaking of the different aspect, self and other are different. Prajna has the power to illuminate realms, and Zhendi has the function of inspiring wisdom. It can also be said to be different; Prajna has the function of discernment, which Zhendi does not have. Therefore, distinguishing the same means that different dharmas are the same. Distinguishing the different means that the same dharmas are different. In this way, it cannot be determined to be different; ultimately speaking, it cannot be determined to be different, nor can it be determined to be the same. Why? Because there is a light of solitary discernment within, which explains the previous statement that stillness is the same but function is different. There is a light of solitary discernment within, which is the function of Prajna. There are differences in the myriad dharmas outside, which is the function of Zhendi. Although the myriad dharmas are different, even if there is a true principle, it must be illuminated by Prajna in order to be revealed. Inner and outer interact to achieve its illuminating function; the inner sees the outer, and the outer inspires the inner, so it is said to be interacting. This is something that even sages cannot use together; this is the difference in function.
。聖人不能令同也。內雖照而無智下。照而無知。即是智寂。實而無相。即是境寂。兩法體性同皆是無也。內外寂然相與俱無者。兩法皆寂。俱是空也。此聖所不能異寂者。此即寂同。聖人不能令異耳。豈曰續鳧截鶴下。此語出莊子。莊子外篇駢拇章云。長者不為有餘。短者不為不足。故鳧脛雖短。續之則憂。鶴脛雖長。斷之即悲。故性長長非所斷。性短短非所續。今藉此語。以明境智雖異而同。不待同而後同也。夷平也。盈滿也。岳山也。壑溪也。誠以不異於異者。即以不異者為異也。故雖異而不異者。既以不異為異。異不可為異也。于無異法中而說諸法異者。諸不異為異也。亦不一相下。不一不異。即非同非異也。難曰論云言用則異下。第三番。即就用寂為難也。未詳般若之內即有用寂之異者。有本云。即有用寂之異不也。有本無不字。今不用不字也。直問般若之內何得復有用寂之異乎。若有不字。則是兩端為有為無也。答曰用即寂下。更泯用寂也。寂用體一下。寂用既是體一。同從理出。而有異名也。更無無用之寂主于用者。非謂離用之外別有一寂。為用之主也。是以智彌昧下。彌益也。逾越也。聖智彌昧。其用越明。聖神益靜。其應越動也。豈曰明昧動靜之異者。雖云明昧動靜。又復泯之為一也。故成具云不
為而過為者。不為過於為也。無心無識下。無心無識。深復知覺也。是則窮神盡智下。謂此二經。窮盡神妙智慧。極言象外之談論也。即之明文下。通謂此般若無知論也。以此論之明文。則聖心無知可於見也。亦可即指此上二經。為即之明文也。
隱士劉遺民書問
般若無知論有三章。第一正是論文。第二劉公致問。第三肇師釋答。今是第二劉公致問也。廬山遠法師作劉公傳云。劉程之。字仲思。彭城人。漢楚元王裔也。承積慶之重粹。體方外之虛心。百家淵談。靡不遊目。精研佛理。以期盡妙。陳郡殷仲文譙國桓玄諸有心之士莫不崇。拭祿尋陽柴桑。以為入山之資。未旋幾時。桓玄東下格稱。永始逆謀始。劉便命孥考室林藪。義熙公候咸辟命皆遜辭以免。九年。大尉劉公。知其野志沖邈。乃以高尚人望相禮。遂其放心。居山十有二年。卒有說云。入山已后。自謂是國家遺棄之民。故改名遺民也。初生法師入關。從什法師稟學。后還廬山。得無知論。以示劉公。劉公以呈遠法師。因共研盡。遂致此書。問其幽隱處。雖言跡在於劉公。亦是遠法師之意也。
遺民和南下 書有三章。第一序暄涼。第二正致問。第三總結。今初暄涼中。文有數節。通是一段也。而言和南者。外國致敬之辭也。頃餐徽聞有
【現代漢語翻譯】 現代漢語譯本：
『為而過為者』，意思是不要過度地去做事。『不為過於為也』，意思是不要因為不做而超過了應該做的程度。『無心無識下』，指的是沒有分別心和執著。『無心無識，深復知覺也』，這是一種深刻的覺悟狀態。『是則窮神盡智下』，指的是《般若無知論》和《物不遷論》這兩部經書，窮盡了神妙的智慧，極盡言語之外的談論。『即之明文下』，指的是《般若無知論》。通過這部論的明確文字，聖人的無知之心是可以見到的。也可以直接指代上面提到的兩部經書，作為明確的證據。
隱士劉遺民書信提問
《般若無知論》有三章。第一章是論文字身，第二章是劉遺民提出的問題，第三章是僧肇法師的解答。現在是第二章，劉遺民提出的問題。廬山慧遠法師在《劉公傳》中說：劉程之，字仲思，彭城人，是漢楚元王的後代。繼承了祖先積累的福慶，具有超脫世俗的虛靜之心。對於諸子百家的學說，沒有不涉獵的。精研佛理，以求達到最高的境界。陳郡的殷仲文、譙國的桓玄等有識之士，沒有不敬佩他的。他辭去了祿位，在尋陽柴桑置辦田產，作為隱居山林的資本。沒過多久，桓玄在東晉篡位，劉遺民便帶著家眷隱居到山林之中。義熙年間，朝廷多次徵召他，他都辭謝了。義熙九年，大尉劉裕知道他有隱居的志向，便以禮相待，讓他安心隱居。他在山中住了十二年。有人說，他入山之後，自認為是國家遺棄的百姓，所以改名為遺民。鳩摩羅什法師初到關中時，生法師跟隨他學習。後來回到廬山，得到了《無知論》，拿給劉遺民看。劉遺民又拿給慧遠法師看，於是共同研究，最終寫了這封信，詢問其中的深奧之處。雖然表面上是劉遺民提出的問題，實際上也是慧遠法師的意思。
劉遺民稽首致敬，下面是書信的內容。書信有三章。第一章是問候起居，第二章是正式提出問題，第三章是總結。現在是第一章，問候起居。文中分為幾個小節，整體是一段。『和南』是梵語『namas』的音譯，是外國表示敬意的辭語。『頃餐徽聞有』
【English Translation】 English version:
'To do excessively when doing' means not to overdo things. 'Not to do more than doing' means not to exceed what should be done by not doing. 'Below no mind and no consciousness' refers to having no discriminating mind and no attachment. 'No mind and no consciousness, profound and knowing' is a state of profound enlightenment. 'Below, this exhausts the spirit and exhausts wisdom' refers to the two scriptures, 'Prajna is Without Knowing' (般若無知論) and 'Things Do Not Move' (物不遷論), which exhaust the subtle wisdom and exhaust the discussions beyond words. 'Below, the clear text of it' refers to the 'Prajna is Without Knowing' (般若無知論). Through the clear words of this treatise, the unknowing mind of the sage can be seen. It can also directly refer to the two scriptures mentioned above as clear evidence.
Recluse Liu Yimin's (劉遺民) Letter of Inquiry
The 'Prajna is Without Knowing' (般若無知論) has three chapters. The first chapter is the treatise itself, the second chapter is the questions raised by Liu Yimin (劉遺民), and the third chapter is the answers given by Master Sengzhao (僧肇). Now it is the second chapter, the questions raised by Liu Yimin (劉遺民). Master Huiyuan (慧遠) of Lushan (廬山) said in 'The Biography of Duke Liu': Liu Chengzhi (劉程之), courtesy name Zhongsi (仲思), was a native of Pengcheng (彭城) and a descendant of King Chu Yuan (楚元王) of the Han Dynasty. He inherited the accumulated blessings of his ancestors and possessed a detached and tranquil mind. He was familiar with the doctrines of various schools of thought. He studied Buddhist principles diligently in order to reach the highest state. Yin Zhongwen (殷仲文) of Chen Commandery (陳郡), Huan Xuan (桓玄) of Qiao State (譙國), and other enlightened people all admired him. He resigned from his official position and purchased land in Xunyang (尋陽) and Chaisang (柴桑) as capital for his seclusion in the mountains. Not long after, Huan Xuan (桓玄) usurped the throne in the Eastern Jin Dynasty, and Liu Yimin (劉遺民) took his family and hid in the mountains. During the Yixi (義熙) era, the court repeatedly summoned him, but he declined. In the ninth year of Yixi (義熙), Grand Commandant Liu Yu (劉裕) knew that he had the ambition to live in seclusion, so he treated him with courtesy and allowed him to live in peace. He lived in the mountains for twelve years. Some say that after entering the mountains, he considered himself a citizen abandoned by the state, so he changed his name to Yimin (遺民), meaning 'abandoned people'. When Master Kumarajiva (鳩摩羅什) first arrived in Guanzhong (關中), Master Sheng (生) followed him to study. Later, he returned to Lushan (廬山) and obtained the 'Treatise on No Knowing' (無知論), which he showed to Liu Yimin (劉遺民). Liu Yimin (劉遺民) then showed it to Master Huiyuan (慧遠), and they studied it together, eventually writing this letter to inquire about its profound meaning. Although the questions were ostensibly raised by Liu Yimin (劉遺民), they were actually the intention of Master Huiyuan (慧遠).
Liu Yimin (劉遺民) bows his head in respect, below is the content of the letter. The letter has three chapters. The first chapter is greetings, the second chapter is the formal questions, and the third chapter is the conclusion. Now is the first chapter, greetings. The text is divided into several sections, which is a whole paragraph. 'Henan' (和南) is a transliteration of the Sanskrit word 'namas', which is a foreign word for expressing respect. 'Recently, I have heard of'
懷遙佇者。頃者俄頃。謂比來也。餐者耳中承聞。如餐食也。徽美也。聞者名聞。雖是聞字。而作問音也。承聞美名懷中遙思相見。故云遙佇。佇待也。音寄壅隔增用抱蘊者。當爾之時。南是晉。北是秦。兩國既其不通。書信難得。傳寄懷抱。以此增加蘊積也。弟子沉痾下。有本云枕。亦可然也。今以沉滯痾疾。在草澤之中。瘵猶是疾也。因慧明道人北遊下。謂此已前。曾有慧明道人向北。通書信也。古人不以形疏致淡下。形雖乖疏。而情不淡薄。悟解相關。即為近矣。而言古人者。世說云。嵇康呂安暫一相思。則千里命駕。安時尋康。康不在。見嵇熹。熹要安過。安不應。直書門上作鳳字。古鳳字凡中著鳥。謂熹為凡鳥。故不過也。是以雖復江山悠邈不面當年下。悠邈皆是遠也。不面當年。謂當今之年。不對面也。企懷風味。謂懷抱企慕肇法師體。風理味也。鏡心像跡。謂鏡照其心於肇法師無知論。論如肇法師之像及跡也。佇待也。悅忻也。勤勞也。良信也。緬然無因瞻霞永嘆者。緬遠也。南北隔絕。無因相見。瞻望雲霞。長嘆息也。有本作遐遠字。不及雲霞字也。順時愛敬者。順四時自愛自敬也。冀行李承問者冀望也。左傳注云。行李使人也。有人云。古時字少。即以李字當履。相仍不改。以至於今。李猶是履。
【現代漢語翻譯】 現代漢語譯本 懷遙佇者（懷著遙遠的思念而佇立）。頃者俄頃（不久前），謂比來也（指最近）。餐者耳中承聞（像吃飯一樣在耳中聽到），如餐食也（就像品嚐食物一樣）。徽美也（美好啊）。聞者名聞（聽到的名聲），雖是聞字（雖然是『聞』字），而作問音也（但讀作疑問的語氣）。承聞美名懷中遙思相見（聽到美好的名聲，心中遙遠地思念著相見）。故云遙佇（所以說遙遠地佇立）。佇待也（等待著）。音寄壅隔增用抱蘊者（音信傳遞受阻，更加增添了心中的抱負和蘊藏）。當爾之時（在那個時候），南是晉（南方是晉朝），北是秦（北方是秦朝）。兩國既其不通（兩國互不相通），書信難得（書信很難得到）。傳寄懷抱（傳遞寄託懷抱），以此增加蘊積也（因此增加了積壓在心中的情感）。 弟子沉痾下（弟子我身患重病），有本云枕（有的版本寫作『枕』），亦可然也（也可以）。今以沉滯痾疾（現在因為沉重的疾病），在草澤之中（身處草野之中）。瘵猶是疾也（瘵也是疾病）。因慧明道人北遊下（因為之前），謂此已前（在此之前），曾有慧明道人向北（曾經有慧明道人向北方），通書信也（傳遞書信）。古人不以形疏致淡下（古人不因為形體上的疏遠而導致感情上的淡薄），形雖乖疏（形體上雖然分離），而情不淡薄（但感情並不淡薄）。悟解相關（領悟和理解相互關聯），即為近矣（那就是接近了）。而言古人者（說到古人），世說云（《世說新語》記載），嵇康呂安暫一相思（嵇康和呂安稍微一互相思念），則千里命駕（就千里迢迢地趕去）。安時尋康（呂安當時去尋找嵇康），康不在（嵇康不在）。見嵇熹（見到了嵇康的哥哥嵇熹）。熹要安過（嵇熹邀請呂安過夜）。安不應（呂安沒有答應）。直書門上作鳳字（直接在門上寫了一個『鳳』字）。古鳳字凡中著鳥（古代的『鳳』字是『凡』字中間加一個『鳥』字），謂熹為凡鳥（意思是說嵇熹是隻凡鳥）。故不過也（所以沒有留宿）。 是以雖復江山悠邈不面當年下（因此即使江山遙遠，今年不能見面），悠邈皆是遠也（悠邈都是遙遠的意思）。不面當年（不能在今年見面），謂當今之年（指今年）。不對面也（不能對面相見）。企懷風味（企盼懷念），謂懷抱企慕肇法師體（指懷抱企慕肇法師的），風理味也（風度和義理）。鏡心像跡（像鏡子一樣照見內心），謂鏡照其心於肇法師無知論（指像鏡子一樣照見內心，如同肇法師的《無知論》）。論如肇法師之像及跡也（如同肇法師的形象和足跡）。佇待也（等待著）。悅忻也（喜悅）。勤勞也（勤勞）。良信也（好的訊息）。緬然無因瞻霞永嘆者（遙遠而沒有機會相見，只能望著雲霞長久嘆息），緬遠也（緬是遙遠的意思）。南北隔絕（南北隔絕），無因相見（沒有機會相見）。瞻望雲霞（瞻望雲霞），長嘆息也（長久嘆息）。有本作遐遠字（有的版本寫作『遐遠』），不及雲霞字也（不如『雲霞』二字更能表達情感）。 順時愛敬者（順應時節，愛護自己，尊敬他人），順四時自愛自敬也（順應四季，愛護自己，尊敬他人）。冀行李承問者（希望來往的使者能夠代為問候），冀望也（冀是希望的意思）。左傳注云（《左傳注》說），行李使人也（行李是使者的意思）。有人云（有人說），古時字少（古代字少），即以李字當履（就用『李』字代替『履』字），相仍不改（相沿襲而不改變），以至於今（一直到現在）。李猶是履（『李』仍然是『履』的意思）。
【English Translation】 English version 懷遙佇者 (Huai Yao Zhu Zhe) (Cherishing distant thoughts and standing in anticipation). 頃者俄頃 (Qing Zhe E Qing) (A short while ago), 謂比來也 (wei bi lai ye) (referring to recently). 餐者耳中承聞 (Can Zhe Er Zhong Cheng Wen) (Hearing in the ear as if eating), 如餐食也 (ru can shi ye) (like savoring food). 徽美也 (Hui Mei Ye) (How wonderful!). 聞者名聞 (Wen Zhe Ming Wen) (Hearing the reputation), 雖是聞字 (sui shi wen zi) (although it is the word 'hearing'), 而作問音也 (er zuo wen yin ye) (but it is read with a questioning tone). 承聞美名懷中遙思相見 (Cheng Wen Mei Ming Huai Zhong Yao Si Xiang Jian) (Hearing the beautiful reputation, cherishing the distant thought of meeting). 故云遙佇 (Gu Yun Yao Zhu) (Therefore, it is said to stand distantly). 佇待也 (Zhu Dai Ye) (Waiting). 音寄壅隔增用抱蘊者 (Yin Ji Yong Ge Zeng Yong Bao Yun Zhe) (The transmission of news is obstructed, further increasing the ambition and accumulation in the heart). 當爾之時 (Dang Er Zhi Shi) (At that time), 南是晉 (Nan Shi Jin) (the South was the Jin Dynasty), 北是秦 (Bei Shi Qin) (the North was the Qin Dynasty). 兩國既其不通 (Liang Guo Ji Qi Bu Tong) (The two countries did not communicate), 書信難得 (Shu Xin Nan De) (letters were difficult to obtain). 傳寄懷抱 (Chuan Ji Huai Bao) (Transmitting and entrusting the embrace), 以此增加蘊積也 (Yi Ci Zeng Jia Yun Ji Ye) (thereby increasing the accumulation of emotions in the heart). 弟子沉痾下 (Di Zi Chen Ke Xia) (I, the disciple, am suffering from a serious illness), 有本云枕 (You Ben Yun Zhen) (some versions write 'pillow'), 亦可然也 (yi ke ran ye) (it is also acceptable). 今以沉滯痾疾 (Jin Yi Chen Zhi Ke Ji) (Now because of the heavy illness), 在草澤之中 (Zai Cao Ze Zhi Zhong) (being in the wilderness). 瘵猶是疾也 (Zhai You Shi Ji Ye) (瘵 is also an illness). 因慧明道人北遊下 (Yin Hui Ming Dao Ren Bei You Xia) (Because before), 謂此已前 (wei ci yi qian) (before this), 曾有慧明道人向北 (Ceng You Hui Ming Dao Ren Xiang Bei) (there was once a Daoist named Huiming who went north), 通書信也 (tong shu xin ye) (to deliver letters). 古人不以形疏致淡下 (Gu Ren Bu Yi Xing Shu Zhi Dan Xia) (The ancients did not let physical distance lead to emotional indifference), 形雖乖疏 (Xing Sui Guai Shu) (although the forms are separated), 而情不淡薄 (er qing bu dan bo) (but the feelings are not indifferent). 悟解相關 (Wu Jie Xiang Guan) (Understanding and comprehension are related), 即為近矣 (ji wei jin yi) (that is closeness). 而言古人者 (Er Yan Gu Ren Zhe) (Speaking of the ancients), 世說云 (Shi Shuo Yun) (《Shi Shuo Xin Yu》 records), 嵇康呂安暫一相思 (Ji Kang Lv An Zan Yi Xiang Si) (Ji Kang and Lv An slightly missed each other), 則千里命駕 (ze qian li ming jia) (then they would travel thousands of miles). 安時尋康 (An Shi Xun Kang) (Lv An then went to find Ji Kang), 康不在 (Kang Bu Zai) (Ji Kang was not there). 見嵇熹 (Jian Ji Xi) (Met Ji Kang's brother, Ji Xi). 熹要安過 (Xi Yao An Guo) (Ji Xi invited Lv An to stay overnight). 安不應 (An Bu Ying) (Lv An did not agree). 直書門上作鳳字 (Zhi Shu Men Shang Zuo Feng Zi) (Directly wrote the character 'Phoenix' on the door). 古鳳字凡中著鳥 (Gu Feng Zi Fan Zhong Zhuo Niao) (The ancient 'Phoenix' character had a bird in the middle of the '凡' character), 謂熹為凡鳥 (wei Xi wei Fan Niao) (meaning that Ji Xi was an ordinary bird). 故不過也 (Gu Bu Guo Ye) (Therefore, he did not stay overnight). 是以雖復江山悠邈不面當年下 (Shi Yi Sui Fu Jiang Shan You Miao Bu Mian Dang Nian Xia) (Therefore, even though the rivers and mountains are distant, we cannot meet this year), 悠邈皆是遠也 (You Miao Jie Shi Yuan Ye) (悠邈 all mean distant). 不面當年 (Bu Mian Dang Nian) (Cannot meet this year), 謂當今之年 (wei dang jin zhi nian) (referring to this year). 不對面也 (Bu Dui Mian Ye) (Cannot meet face to face). 企懷風味 (Qi Huai Feng Wei) (Anticipating and cherishing), 謂懷抱企慕肇法師體 (wei huai bao qi mu Zhao Fa Shi Ti) (referring to cherishing and admiring Zhao Fashi's), 風理味也 (feng li wei ye) (demeanor and principles). 鏡心像跡 (Jing Xin Xiang Ji) (Like a mirror reflecting the heart), 謂鏡照其心於肇法師無知論 (wei jing zhao qi xin yu Zhao Fa Shi Wu Zhi Lun) (referring to like a mirror reflecting the heart, like Zhao Fashi's 'Treatise on Ignorance'). 論如肇法師之像及跡也 (Lun Ru Zhao Fa Shi Zhi Xiang Ji Ji Ye) (Like Zhao Fashi's image and traces). 佇待也 (Zhu Dai Ye) (Waiting). 悅忻也 (Yue Xin Ye) (Joyful). 勤勞也 (Qin Lao Ye) (Diligent). 良信也 (Liang Xin Ye) (Good news). 緬然無因瞻霞永嘆者 (Mian Ran Wu Yin Zhan Xia Yong Tan Zhe) (Distant and without the opportunity to meet, only able to gaze at the clouds and sigh forever), 緬遠也 (Mian Yuan Ye) (緬 means distant). 南北隔絕 (Nan Bei Ge Jue) (North and South are separated), 無因相見 (Wu Yin Xiang Jian) (no opportunity to meet). 瞻望雲霞 (Zhan Wang Yun Xia) (Gazing at the clouds), 長嘆息也 (Chang Tan Xi Ye) (sighing for a long time). 有本作遐遠字 (You Ben Zuo Xia Yuan Zi) (Some versions write '遐遠'), 不及雲霞字也 (bu ji yun xia zi ye) (not as good as the words 'clouds'). 順時愛敬者 (Shun Shi Ai Jing Zhe) (Those who follow the seasons, love themselves, and respect others), 順四時自愛自敬也 (shun si shi zi ai zi jing ye) (follow the four seasons, love themselves, and respect others). 冀行李承問者 (Ji Xing Li Cheng Wen Zhe) (Hoping that the traveling messengers can convey greetings), 冀望也 (Ji Wang Ye) (冀 means hope). 左傳注云 (Zuo Zhuan Zhu Yun) (《Zuo Zhuan Zhu》 says), 行李使人也 (xing li shi ren ye) (行李 means messenger). 有人云 (You Ren Yun) (Some people say), 古時字少 (gu shi zi shao) (in ancient times there were few characters), 即以李字當履 (ji yi li zi dang lv) (then the character '李' was used to replace '履'), 相仍不改 (xiang reng bu gai) (followed and not changed), 以至於今 (yi zhi yu jin) (until now). 李猶是履 (Li You Shi Lv) ('李' is still the meaning of '履').
履謂人信行履來往也。望得書問。故云承問耳。伏願彼大眾康和者。康樂也。外國法師常休納者。什法師也。休謂休泰。納謂內也。出鄭玄注詩耳。上人以悟發之一器而遘茲淵對者。遘遇也。有本作構。謂架構也。上人謂肇法師也。器謂才器。悟解發明。故云悟發。問答深玄。故云淵對也。想開究之功足以盡過半之思者。爾雅云。究窮也。周易繫辭云。知者觀其彖辭。則思過半矣。所以然者。彖謂斷也。斷一卦之吉兇。故名為彖。尋易彖辭。則于易道思慮通悟。過於一半。今謂此論開究般若義過於半。如彖辭之開易道也。故每惟乖闊憤愧何深者。為肇法師能如此開究般若之理。故每欲相見。思惟南北乖闊。懷抱憤結愧嘆何深也。彌厲者。厲嚴也。恂恂穆穆者。爾雅云。恂恂剽也。廣雅云。恂恂敬也。王肅注論語云。恂恂溫恭貌也。穆穆和順也。宿心者。本心求隱。今從本志。故云遂也。上軌者。軌是車軌。軌訓法也。通謂佛法為上軌也。亦可別說廬山德眾軌則也。感寄之誠日月銘至者。感遠法師之思。寄在佛法之中。至誠明顯。如日月也。而言銘者。銘記也。有人云。銘訓明也。明已云誠如日月也。遠法師頃恒履宜者。履休宜也。思業精詣者。心思精業行詣。詣進也。幹幹宵夕者。周易乾卦九三之爻辭云。君子終日乾
【現代漢語翻譯】 現代漢語譯本： 『履』指的是人的信行、履歷、來往。『望得書問。故云承問耳』，是希望得到書信問候，所以說『承問』。『伏願彼大眾康和者』，是祝願他們安樂和睦。『康』是安樂，『外國法師常休納者。什法師也』，指的是鳩摩羅什法師。『休』是休養安泰，『納』是接納、內含。『出鄭玄注詩耳』，典出鄭玄註解的《詩經》。『上人以悟發之一器而遘茲淵對者』，『遘』是相遇，也有版本寫作『構』，是架構的意思。『上人』指的是肇法師，『器』指的是才器，『悟解發明』，所以說『悟發』，問答深刻玄妙，所以說『淵對』。『想開究之功足以盡過半之思者』，《爾雅》說，『究』是窮盡的意思。《周易·繫辭》說，『知者觀其彖辭，則思過半矣』，之所以這樣說，是因為『彖』是決斷的意思，決斷一卦的吉兇，所以叫做『彖』。尋繹《易經》的彖辭，那麼對於易道的思慮通達領悟，就超過一半了。現在說此論開究般若的意義超過一半，如同彖辭開啟易道一樣。『故每惟乖闊憤愧何深者』，因為肇法師能夠如此開究般若的道理，所以每每想要相見，思惟南北相隔遙遠，懷抱憤懣愧嘆之情是多麼深切啊。『彌厲者』，『厲』是嚴厲的意思。『恂恂穆穆者』，《爾雅》說，『恂恂』是輕疾的樣子。《廣雅》說，『恂恂』是恭敬的樣子。王肅註解《論語》說，『恂恂』是溫和恭敬的樣子。『穆穆』是和順的樣子。『宿心者』，本來的心意是求隱遁，現在順從本來的志向，所以說『遂』。『上軌者』，『軌』是車軌，『軌』也訓為法度，通常說佛法是『上軌』。也可以特指廬山僧團的德行法則。『感寄之誠日月銘至者』，是說遠法師的思念，寄託在佛法之中，至誠的心意明顯，如同日月一般。而說『銘』，是銘記的意思。有人說，『銘』訓為明，但前面已經說了誠意如同日月一般。『遠法師頃恒履宜者』，『履』是安適的意思。『思業精詣者』，心思精進於事業修行，『詣』是進的意思。『幹幹宵夕者』，《周易·乾卦》九三爻辭說，君子終日乾乾（qián qián）。
【English Translation】 English version: 'Lü' (履) refers to a person's faith and conduct, experience, and interactions. 'Hoping to receive letters and inquiries, hence the term 'cheng wen' (承問)' means hoping to receive letters of greeting, hence the term 'cheng wen'. 'Wishing that the great assembly there be healthy and harmonious' means wishing them peace and harmony. 'Kang' (康) means peace and happiness. 'The foreign Dharma master Chang Xiu Na (常休納), is Dharma Master Kumarajiva (什法師)'. 'Xiu' (休) means rest and peace, 'Na' (納) means to receive and contain. 'From Zheng Xuan's commentary on the Book of Poetry' refers to the commentary by Zheng Xuan on the Book of Poetry. 'The Venerable One encounters this profound dialogue with an instrument of enlightenment', 'gou' (遘) means to encounter, and some versions write 'gou' (構), which means to construct. 'The Venerable One' refers to Dharma Master Sengzhao (肇法師), 'qi' (器) refers to talent, 'wu jie fa ming' (悟解發明), hence the term 'wu fa' (悟發), the questions and answers are profound and mysterious, hence the term 'yuan dui' (淵對). 'Thinking that the effort of opening and investigating is sufficient to exhaust more than half of the thought', the Erya (爾雅) says, 'jiu' (究) means to exhaust. The Zhouyi Xici (周易·系辭) says, 'Those who know, observe its Tuan Ci (彖辭), then their thoughts will be more than halfway through', the reason for this is that 'Tuan' (彖) means judgment, judging the good and bad fortune of a hexagram, hence it is called 'Tuan'. Delving into the Tuan Ci of the Book of Changes, then the thoughts and understanding of the Dao of Changes will be more than half. Now it is said that this treatise opens and investigates the meaning of Prajna (般若) more than halfway, just like the Tuan Ci opens the Dao of Changes. 'Therefore, I often feel separated and deeply ashamed', because Dharma Master Sengzhao is able to open and investigate the principles of Prajna in this way, so I often want to meet, thinking that the north and south are far apart, and the feelings of resentment and shame are so deep. 'Mi Li Zhe' (彌厲者), 'li' (厲) means strict. 'Xun Xun Mu Mu Zhe' (恂恂穆穆者), the Erya says, 'xun xun' (恂恂) is a light and swift appearance. The Guangya (廣雅) says, 'xun xun' (恂恂) is a respectful appearance. Wang Su's commentary on the Analects says, 'xun xun' (恂恂) is a gentle and respectful appearance. 'Mu mu' (穆穆) is a harmonious appearance. 'Su Xin Zhe' (宿心者), the original intention was to seek seclusion, now following the original aspiration, hence the term 'sui' (遂). 'Shang Gui Zhe' (上軌者), 'gui' (軌) is a cart track, 'gui' (軌) is also interpreted as a rule, usually saying that the Buddha Dharma is 'shang gui' (上軌). It can also specifically refer to the virtuous rules of the Lushan (廬山) Sangha. 'Gan Ji Zhi Cheng Ri Yue Ming Zhi Zhe' (感寄之誠日月銘至者), it means that Dharma Master Yuan's (遠法師) thoughts are entrusted in the Buddha Dharma, and the sincere intention is clear, like the sun and moon. And saying 'ming' (銘) means to inscribe. Some say that 'ming' (銘) is interpreted as bright, but it has already been said that the sincerity is like the sun and moon. 'Yuan Fa Shi Qing Heng Lü Yi Zhe' (遠法師頃恒履宜者), 'lü' (履) means comfortable. 'Si Ye Jing Yi Zhe' (思業精詣者), the mind is diligent in career practice, 'yi' (詣) means to advance. 'Qian Qian Xiao Xi Zhe' (乾乾宵夕者), the Zhouyi Qian Gua (周易·乾卦) says, 'A gentleman is qian qian (乾乾) all day long'.
乾夕惕若厲。今用此語也。言宿夜精勤也。自非道用潛流理為神御者。說文云。御者使馬也。尚書云。御治也。按乘馬曰御。御馬字經史皆作馭也。以遠法師用道潛流於心內。用理御心神。故能然也。孰以過順之年下。孰誰也。誰何也。過順謂六十已上也。論語云。吾十有五而志於學。三十而立。四十而不惑。五十而知天命。六十而耳順。七十而從心所欲不逾矩也。六十已上老人。神氣湛然。如此勤厲也。所以憑慰既深下。仰憑法師。俯慰思深。不能仰謝。故云逾絕也。此才運清俊旨中沈允者。運才思清雅俊逸。意旨中當沉深允愜也。易云允當也。尚書允執其中。四海困窮。天祿永終。孔安國注云。允信也。推涉聖文婉而有歸者。左傳云。婉曲也。說文云。婉順也。聖文謂佛經。推驗佛經。肇法師所作。有旨歸也。披味慇勤下。披閱玩味手不釋也。真可謂浴心方等之淵下。謂肇法師。將心於大乘水中得浴。將懷于幽玄之津取悟。亦可劉公自云。今尋此論。有如此也。而言津者。爾雅云。津極也。若令此辨遂通下。此辨謂無知論也。宣流天下為通也。般若眾流。謂諸部般若也。殆不言而會者。殆字有多義。易云。殆差也。廣雅云。殆敗也。鄭玄注云。殆幾也。毛長詩傳云。殆始也。今依鄭玄也。殆者是幾也。幾者是近也
【現代漢語翻譯】 現代漢語譯本：『乾夕惕若厲』（《周易》中的一句話，形容君子即使在夜晚也保持警惕謹慎）。現在用這句話來形容法師。意思是說他日夜精勤。如果不是因為道在暗中執行，理作為精神的駕馭者，是做不到這樣的。《說文解字》中說，『御』是役使馬匹的人。《尚書》中說，『御』是治理的意思。按照古義，乘坐馬車叫做『御』，駕馭馬匹的『御』字，在經史中都寫作『馭』。遠法師用道在內心深處執行，用理來駕馭心神，所以才能做到這樣。『孰以過順之年下』，『孰』是誰，『誰何』也是誰的意思。『過順』是指六十歲以上。《論語》中說，『吾十有五而志於學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩』。六十歲以上的老人，神氣清明澄澈，還能如此勤奮謹慎。『所以憑慰既深下』，仰仗法師，俯身安慰思念之情，無法用言語表達感謝，所以說超越了極限。『此才運清俊旨中沈允者』，這是說他的才思清雅俊逸，意旨深沉而恰當。《周易》中說，『允』是恰當的意思。《尚書》中說，『允執其中』，如果做不到這樣，『四海困窮，天祿永終』。孔安國註解說，『允』是誠信的意思。『推涉聖文婉而有歸者』，《左傳》中說，『婉』是委婉曲折的意思。《說文解字》中說，『婉』是順從的意思。『聖文』指的是佛經。推究驗證肇法師所作的佛經，是有其宗旨歸宿的。『披味慇勤下』，披閱玩味，愛不釋手。『真可謂浴心方等之淵下』，這是說肇法師，將心沉浸在大乘佛法的深淵中得到洗滌，將心懷寄託在幽深玄妙的境界中獲得領悟。也可以說是劉公自己說，現在尋繹這部論著，也有這樣的感受。說到『津』這個字，《爾雅》中說，『津』是極的意思。『若令此辨遂通下』，這裡的『此辨』指的是《無知論》。宣揚流佈天下叫做『通』。『般若眾流』，指的是各部《般若經》。『殆不言而會者』，『殆』字有很多含義。《周易》中說，『殆』是差錯的意思。《廣雅》中說，『殆』是敗壞的意思。鄭玄註解說，『殆』是幾乎的意思。毛萇的《詩傳》中說，『殆』是開始的意思。現在採用鄭玄的解釋。『殆』是幾乎的意思，『幾』是接近的意思。
【English Translation】 English version: 'Qian xi ti ruo li' (a phrase from the Book of Changes, describing a gentleman who remains vigilant and cautious even at night). Now, this phrase is used to describe the Dharma master. It means that he is diligent day and night. If it were not for the Dao operating in secret and reason governing the spirit, it would be impossible to achieve this. The Shuowen Jiezi (an ancient Chinese dictionary) says that 'yu' means to employ horses. The Shangshu (Book of Documents) says that 'yu' means to govern. According to ancient meaning, riding a chariot is called 'yu,' and the 'yu' in 'yu ma' (driving horses) is written as '馭' in historical texts. Dharma Master Yuan uses the Dao to operate deeply within his heart and uses reason to govern his spirit, so he can do this. 'Shu yi guo shun zhi nian xia,' 'shu' means who, and 'shui he' also means who. 'Guo shun' refers to those over sixty years old. The Analects say, 'At fifteen, I set my heart on learning; at thirty, I stood firm; at forty, I had no doubts; at fifty, I knew the mandate of heaven; at sixty, my ear was attuned; at seventy, I could follow my heart's desire without overstepping the line.' Elderly people over sixty years old, with clear and pure spirit, can still be so diligent and cautious. 'Suo yi ping wei ji shen xia,' relying on the Dharma master, bowing to comfort the feelings of longing, unable to express gratitude in words, so it is said to exceed the limit. 'Ci cai yun qing jun zhi zhong shen yun zhe,' this means that his talent is elegant and outstanding, and his intention is profound and appropriate. The Book of Changes says that 'yun' means appropriate. The Shangshu says, 'Yun zhi qi zhong,' if this cannot be done, 'si hai kun qiong, tian lu yong zhong.' Kong Anguo commented that 'yun' means sincerity. 'Tui she sheng wen wan er you gui zhe,' the Zuozhuan (Zuo Commentary) says that 'wan' means tactful and roundabout. The Shuowen Jiezi says that 'wan' means compliant. 'Sheng wen' refers to Buddhist scriptures. Investigating and verifying the Buddhist scriptures written by Dharma Master Zhao, they have their purpose and destination. 'Pi wei yin qin xia,' reading and savoring, reluctant to put it down. 'Zhen ke wei yu xin fang deng zhi yuan xia,' this means that Dharma Master Zhao immersed his heart in the abyss of Mahayana Buddhism to be cleansed, entrusting his heart to the profound and mysterious realm to gain enlightenment. It can also be said that Duke Liu himself said that now, examining this treatise, he also has such feelings. Speaking of the word 'jin,' the Erya (an ancient Chinese dictionary) says that 'jin' means the extreme. 'Ruo ling ci bian sui tong xia,' 'ci bian' here refers to the Treatise on Ignorance. Spreading and disseminating it throughout the world is called 'tong.' 'Bore zhong liu' refers to the various Prajna Sutras. 'Dai bu yan er hui zhe,' the word 'dai' has many meanings. The Book of Changes says that 'dai' means error. The Guangya (an ancient Chinese dictionary) says that 'dai' means ruin. Zheng Xuan commented that 'dai' means almost. Mao Chang's Commentary on the Book of Songs says that 'dai' means beginning. Now, Zheng Xuan's interpretation is adopted. 'Dai' means almost, and 'ji' means close.
。此論若流通天下。則般若之理。不待言近可契會也。可不欣乎者。意言欣也。再言者。謂大欣也。廣雅云。欣喜也。然其理微者辭險者。道理既幽微。言辭則險絕。如前云。知非為知。欲以通其鑒。不知非不知。欲以弁其相。弁相不為無。通鑑不為有。又云。言用則同而異。言寂則異而同。同故無心於彼此。異故不失於照功等。並是言語險絕處也。唱獨者應希者。謂肇法師。唱此般若無知之義。文理獨絕。難應和也。其事者。文選宋玉對楚王問云。客有歌于郢中者。其始曰下里巴人。國中屬而和者數千人。其為陽阿薤露。國中屬而和者數百人。其為陽春白雪。國中屬而和者數十人。引商引羽雜以流徴。屬而和不過數人。是其曲彌高。和彌寡也。茍非絕言像之表下。若絕言像之人。則無所復疑。且非其人。則執文多滯。謂言般若是智。不得無知也。言謂文言。像謂象辭也。意謂若以緣求智之章下。嘆前答中善巧也。婉轉謂回曲皆盡也。無所間然。謂無有間阻不通處也。但暗者難可頓曉下。敘問意也方言云。曉明也。余疑如后問也。想縱容之暇復能粗為釋之者。廣雅云。縱容舉動也。國語云。暇閑也。粗略也。然書中縱容字皆單作。今此論諸本皆作縱容也。釋者。小雅云。釋解也。字林雲漬米。今謂解釋問義。如漬米之
【現代漢語翻譯】 現代漢語譯本：如果這部論著能夠在天下流傳，那麼對於般若（Prajna，智慧）的理解，不用說也能很快地契合領會。這難道不值得欣慰嗎？說『意言欣也』，是指心中感到欣慰。再說一遍『再言者』，是說非常欣慰。正如《廣雅》所說，『欣，喜也』。然而，其中道理深奧微妙的地方，以及措辭艱險的地方，是因為道理既幽深又微妙，言辭就顯得險峻奇絕。例如前面所說：『知非為知』，是爲了通達其鑑照之用；『不知非不知』，是爲了彰顯其本體之相。彰顯本體之相併非空無，通達鑑照之用並非實有。又說：『言用則同而異，言寂則異而同。』因為『同』，所以心中沒有彼此的分別；因為『異』，所以不會失去鑑照的作用等等。這些都是言語險峻奇絕的地方。『唱獨者應希者』，是指鳩摩羅什法師（Kumārajīva）所倡導的這種般若無知之義，文辭和義理都非常獨特，難以有人能夠應和。『其事者』，就像《文選》中宋玉對楚王的回答所說：『有客人在郢都唱歌，開始唱的是《下里巴人》，國都中跟隨唱和的有數千人；唱的是《陽阿薤露》，國都中跟隨唱和的有數百人；唱的是《陽春白雪》，國都中跟隨唱和的只有數十人。如果再用商音和羽音，夾雜著流動的徵音來演奏，跟隨唱和的不過數人。』這是因為曲調越高雅，應和的人就越少。如果不是超越了言語和形象的表達，或者像超越了言語和形象的人，就不會再有什麼疑惑。而且如果不是這樣的人，那麼執著于文字就會有很多障礙，認為說般若是智慧，就不能是無知。『言』是指文辭言語，『像』是指形象辭藻。『意謂若以緣求智之章下，嘆前答中善巧也』，是指如果從用因緣來尋求智慧的章節以下，感嘆前面回答中的善巧之處。『婉轉謂回曲皆盡也』，是指委婉曲折，都已經說盡了。『無所間然』，是指沒有阻礙不通的地方。『但暗者難可頓曉下，敘問意也』，是敘述提問的意圖。《方言》說，『曉，明也』。『余疑如后問也』，其餘的疑問就像後面的提問一樣。『想縱容之暇復能粗為釋之者』，《廣雅》說，『縱容，舉動也』。《國語》說，『暇，閑也』，『粗，略也』。然而書中『縱容』二字都是單獨使用，現在這部論著的各種版本都寫作『縱容』。『釋者』，《小雅》說，『釋，解也』。《字林》說，『漬米』，現在所說的解釋問義，就像浸泡米粒一樣。
【English Translation】 English version: If this treatise could circulate throughout the world, then the understanding of Prajna (wisdom) would, without saying, quickly align and be comprehended. Isn't this something to be delighted about? Saying '意言欣也' (yì yán xīn yě), means feeling delighted in the heart. Saying '再言者' (zài yán zhě) again, means being extremely delighted. Just as the Guangya (《廣雅》) says, '欣，喜也' (xīn, xǐ yě) - '欣' means '喜' (joy). However, the places where the reasoning is profound and subtle, and the wording is difficult and dangerous, are because the reasoning is both deep and subtle, and the words appear steep and extraordinary. For example, as mentioned earlier: 'Knowing non-knowing is knowing,' is to penetrate its function of illumination; 'Not knowing non-knowing is not not knowing,' is to reveal its essential nature. Revealing the essential nature is not emptiness, and penetrating the function of illumination is not existence. It also says: 'Speaking of function, they are the same yet different; speaking of stillness, they are different yet the same.' Because of 'sameness,' there is no distinction between self and other in the heart; because of 'difference,' the function of illumination is not lost, and so on. These are all places where the language is difficult and dangerous. '唱獨者應希者' (chàng dú zhě yìng xī zhě), refers to the Dharma Master Kumārajīva (鳩摩羅什法師), who advocated this meaning of Prajna as non-knowing, with unique wording and reasoning, difficult for anyone to echo. '其事者' (qí shì zhě), is like what Song Yu (宋玉) said to the King of Chu (楚王) in the Wen Xuan (《文選》): 'When a guest sings in Yingdu (郢都), he starts with 'Xia Li Ba Ren' (《下里巴人》), and thousands of people in the capital follow and sing along; when he sings 'Yang A Xie Lu' (《陽阿薤露》), hundreds of people in the capital follow and sing along; when he sings 'Yang Chun Bai Xue' (《陽春白雪》), only dozens of people in the capital follow and sing along. If he then uses the Shang and Yu tones, mixed with flowing Zhi tones, no more than a few people follow and sing along.' This is because the higher the tune, the fewer the people who echo it. If it were not beyond the expression of words and images, or like a person who has transcended words and images, there would be no more doubts. And if it is not such a person, then clinging to the words will cause many obstacles, thinking that saying Prajna is wisdom, it cannot be non-knowing. '言' (yán) refers to words and language, '像' (xiàng) refers to images and rhetoric. '意謂若以緣求智之章下，嘆前答中善巧也' (yì wèi ruò yǐ yuán qiú zhì zhī zhāng xià, tàn qián dá zhōng shàn qiǎo yě), means that from the chapter on seeking wisdom through conditions onwards, one should admire the skillful means in the previous answers. '婉轉謂回曲皆盡也' (wǎn zhuǎn wèi huí qū jiē jìn yě), means that the subtle and roundabout points have all been fully explained. '無所間然' (wú suǒ jiàn rán), means that there is no obstruction or impassability. '但暗者難可頓曉下，敘問意也' (dàn àn zhě nán kě dùn xiǎo xià, xù wèn yì yě), is to describe the intention of the question. The Fangyan (《方言》) says, '曉，明也' (xiǎo, míng yě) - '曉' means '明' (understanding). '余疑如后問也' (yú yí rú hòu wèn yě), the remaining doubts are like the questions that follow. '想縱容之暇復能粗為釋之者' (xiǎng zòng róng zhī xiá fù néng cū wèi shì zhī zhě), the Guangya (《廣雅》) says, '縱容，舉動也' (zòng róng, jǔ dòng yě) - '縱容' means 'action'. The Guoyu (《國語》) says, '暇，閑也' (xiá, xián yě) - '暇' means 'leisure', '粗，略也' (cū, lüè yě) - '粗' means 'rough'. However, the two characters '縱容' (zòng róng) are used separately in the book, and now all versions of this treatise are written as '縱容' (zòng róng). '釋者' (shì zhě), the Xiaoya (《小雅》) says, '釋，解也' (shì, jiě yě) - '釋' means 'to explain'. The Zilin (《字林》) says, '漬米' (zì mǐ) - 'soaking rice', what is now called explaining the meaning of the question is like soaking rice.
釋也。
論序般若之體下 第二正致問也。文中有二。前通問。后別問。今初。通之中。先牒前文。然後作問也。夫聖心冥寂下。正作問也。謂冥然寂然。理之至極。與空無同也。不疾而疾不徐而徐者。謂至人神變寬急也。不疾而疾。則無定疾。不徐而徐。則無定徐也。此語出莊子。莊子外篇天道章云。桓公讀書于堂上。輪扁斫輪于堂下。釋捶鑿而上問桓公曰。敢問公之所讀者何言。公曰。聖人之言也。曰聖人在乎。公曰。已死矣。曰然則公之所讀者。古人之糟粕而已矣。桓公曰。寡人讀書。輪人安得議。有說則可無說則死。輪扁曰。臣也。以臣之事觀之。斫輪徐則甘而不固疾。則苦而不入。不徐不疾。得於手應於心口不能言也。而有數存乎。其間臣不能以喻臣之子。臣之子亦不能受之於臣。是以行年七十而老。斫輪古人與其不可傳者死矣。然則公之所讀者。古人之糟粕已矣。是以知不廢寂下。明動靜不二也。運物成功者。運轉眾生。令向善道。功業成也。雖處有名之中而遠與無名同者。老子云。無名天地之始。有名萬物之母。意云有名是有也。無名是無也。聖人雖在有而同無也。斯理之玄固常所彌昧者。爾雅云。固久也。彌益也。昧冥也。此理玄妙。常來久所昧處。非但於今論方始生疑也。但今談者下。第二
【現代漢語翻譯】 現代漢語譯本 解釋。
《般若論序》下篇——第二部分：正式提問。文章分為兩部分：前一部分是總的提問，后一部分是分別提問。現在是第一部分，總的提問。在總的提問中，先回顧前文，然後提出問題。『聖人的心境是如此的冥寂……』——這是正式提出問題。意思是說，冥然寂然，是道理的極致，與空無相同。『不疾而疾，不徐而徐』，說的是至人的神通變化，寬緩和急迫。說『不疾而疾』，就沒有固定的疾；說『不徐而徐』，就沒有固定的徐。這句話出自《莊子》。《莊子·外篇·天道》中說：桓公在堂上讀書，輪扁在堂下斫輪。輪扁放下錘子和鑿子，走上堂問桓公說：『請問您讀的是什麼書？』桓公說：『是聖人的書。』輪扁說：『聖人還在嗎？』桓公說：『已經死了。』輪扁說：『那麼您讀的，不過是古人的糟粕罷了。』桓公說：『寡人讀書，你一個做車輪的怎麼敢議論？說得有理就罷了，說得沒理就處死你。』輪扁說：『我是從我的工作來看這件事的。斫輪子，慢了就松而不牢固，快了就緊而難入。不慢不快，得心應手，其中的奧妙難以用語言表達，但其中確實有規律存在。我不能用它來教我的兒子，我的兒子也不能從我這裡學到它。因此，我活到七十歲還是在斫輪子。古人和那些不可傳授的東西一起死去了。那麼您讀的，不過是古人的糟粕罷了。』因此，知道『不廢寂』……』——說明動與靜是不二的。『運轉萬物，成就功業』，是運轉眾生，使他們走向善道，功業成就。『雖然身處有名之中，卻與無名相同』——老子說：『無名是天地的開始，有名是萬物的母親。』意思是說，有名是『有』，無名是『無』。聖人雖然在『有』之中，卻與『無』相同。『這個道理玄妙深奧，常常使人迷惑』——《爾雅》說：『固』是長久，『彌』是更加，『昧』是迷惑。這個道理玄妙，常常是長久以來使人迷惑的地方，並非只是在今天討論時才開始產生疑問。『但今天談論的……』——第二部分
【English Translation】 English version Explanation.
Discourse on Prajna-paramita Sutra, Part 2: Formal Inquiry. The text is divided into two parts: the first part is a general inquiry, and the second part is a separate inquiry. Now is the first part, the general inquiry. In the general inquiry, first review the previous text, and then ask questions. 'The mind of the sage is so serene and still...' - This is the formal question. It means that profound stillness is the ultimate truth, which is the same as emptiness. 'Not fast but fast, not slow but slow,' refers to the supernatural changes of the supreme person, both relaxed and urgent. To say 'not fast but fast' means there is no fixed speed; to say 'not slow but slow' means there is no fixed slowness. This sentence comes from 'Zhuangzi'. In the chapter 'Heavenly Ways' of 'Zhuangzi', it is said: Duke Huan was reading in the hall, and Wheelwright Bian was making wheels below the hall. Wheelwright Bian put down his hammer and chisel and went up to the hall to ask Duke Huan: 'May I ask what book you are reading?' Duke Huan said: 'It is the words of the sages.' Wheelwright Bian said: 'Are the sages still alive?' Duke Huan said: 'They are already dead.' Wheelwright Bian said: 'Then what you are reading is just the dregs of the ancients.' Duke Huan said: 'I am reading, how dare a wheelwright like you comment? If you speak reasonably, it's fine; if you speak unreasonably, you will be executed.' Wheelwright Bian said: 'I am looking at this matter from my work. When making wheels, if it is too slow, it will be loose and not strong; if it is too fast, it will be tight and difficult to fit. Not slow and not fast, it is handy, and the mystery is difficult to express in words, but there are indeed rules in it. I cannot use it to teach my son, and my son cannot learn it from me. Therefore, I am still making wheels at the age of seventy. The ancients and those who cannot be passed on have died together. Then what you are reading is just the dregs of the ancients.' Therefore, knowing 'not abandoning stillness'...' - It shows that movement and stillness are not two. 'Turning all things and accomplishing merit' means turning sentient beings and leading them to the path of goodness, and accomplishing merit. 'Although in the midst of the named, it is the same as the unnamed' - Lao Tzu said: 'The unnamed is the beginning of heaven and earth, and the named is the mother of all things.' It means that the named is 'being', and the unnamed is 'non-being'. Although the sage is in 'being', he is the same as 'non-being'. 'This principle is mysterious and profound, and often makes people confused' - 'Erya' says: 'Gu (固)' means long, 'Mi (彌)' means more, 'Mei (昧)' means confused. This principle is mysterious and is often a place of confusion for a long time, and doubts are not only beginning to arise in today's discussion. 'But today's discussion...' - Part Two
別問也。總有三問。第一問智體是有知是無知。第二問照境有相無相。第三問境智相對有是無是。有當無當。今初。言談者。自謂也。所疑于高論。謂疑于肇法師之論耳。欲求聖心之異者。為有知邪為無知耶。為謂窮靈極數妙盡冥符耶者。此是有知也。為當窮般若之靈照。極聖智之心數。妙能盡知冥符法性耶。為將心體自然靈怕獨感耶者。為當般若之體自然無知。精靈恬泊。不與眾生相感應耶。然則寂照之名故是定慧之體者。雖無所不知。以慧為體。故是知也。而言定者。定心知法。名為定慧耳。此言定慧為體。猶是十大地中心數定也。慧以為般若體耳。十心數者。所謂想欲觸慧念思解脫境定受也。則群數之應固以幾乎息矣者。若自然寂泊無所感應。此則無知。固者。易注云。固牢也。幾者。此字凡有三音。一者機音。二者紀音。三者祈音。易云。知幾其神乎。又云幾者動之微。此是機音也。如人幾歲。此是紀音。今云幾者是祈音也。論語云。不幾乎一言而可以興邦。此是紀音也。左傳注云。幾近也。郭象注莊子云。幾盡也。夫心數既玄下。覆前句也。聖人心數既玄。何謂更有其照。照謂慧也。略不言定。具足應言心數既玄。何得孤運定慧。以定慧為體乎。神淳化表下。覆后句也。聖人既心神恬泊淳和。在世間之表。
何得復有慧明獨存。不與眾生相應會乎。當有深證者。應當有別深證悟。更為我辨之。廣雅云。辨別也。疑者當以下。第二問照境有相無相也。文中有二。前明睹變之知應是有。后明睹變之知異無相。睹變之知若是有。何得言無知。睹變之知異無相。當知必是有也。撫會者。撫化眾生。與緣契會也。應機者。應接機緣也。睹變者。睹見變動也。而論旨云本無惑取者。汝論但云無有惑取之知。不可以知名之。而未言所以不惑取之意者也。謂宜先定聖人下。第二明睹變之知異無相也。為當見空為當見有耶。見無相即是見空。見變動即是見有。而言惑者。兼見有也。若睹其變下。若見變動。即是有相非無相也。若唯照無相下。若俱見空。則不見有眾生可撫接教化也。無會可撫而有撫會之功下。既無會可撫。何言聖人有撫會之功耶。幸復誨之者。幸復示誨。誨教也。論云無當則物無不當下。第三明境智相對有是無是有當無當也。先牒。后難。今初牒也。夫無當下。正難也。無當而物無不當。乃是當無。故云至當。無是而物無不是。乃是是無。故云真是。斯則有是有當。何謂無是無當乎。若謂至當非常當下。若言當無為至當。非謂當有是常當。是無為真是。非謂是有之常是者。理固應然。常是常當是惑。至當真是是悟。此兩義本
別。不須論也。汝論本意亦不謂至當非常當爲非當。真是非常是為非是也。以祛其惑者。祛遣也。
論至下 第三總結也。詳省者。詳審省察也。亦好相領得者。得汝意也。但標位似各有本者。遠法師以法性為宗本。謂性空非法性。肇法師以性空為真諦。與遠法師不同也。頃兼以班諸有懷者。班者班賦也。出爾雅。案賦分佈也。有懷謂有懷抱悟解人也。屢有擊其節者。謂多有擊難要節之人也。而恨不得與斯人同時者。嘆訝肇法師云。能恨不得同時也。彼時諸人。知是肇法師所作。而云爾者。借古事以美之。故云然也。史記云。蜀人揚得意為狗監侍上。上讀子虛賦而美之曰。獨不與此人同時哉。得意曰。臣邑中司馬相如。言為此賦。上驚乃召問相如。相如曰有是。然此乃諸侯之事。未足觀。請為天子游獵賦。賦成奏之。天子大悅。今言諸人之美肇論。如漢武帝之子虛賦。故嘆不同時也。
答劉隱士書
論有三章。此下第三肇法師釋答也。
不面在昔佇想用勞下 答書亦有三章。第一敘暄涼。第二正答。第三總結。今初。敘暄涼中。乃有兩書。前略后廣。所以然者。古人作書皆有重複。前略后廣。時使然也。今言不面在昔者。此是古維摩經中語。彼經云。維摩詰語文殊師利言。不面在昔辱來相見
【現代漢語翻譯】 現代漢語譯本：
別。不必爭論了。你的論點本意也並非完全正確，不應該把非常當成非常，把真是當成非真。爲了消除人們的迷惑。祛，是去除的意思。
《宗本義》的總結部分。詳省，是詳細審察的意思。『亦好相領得者』，是說理解你的意思。『但標位似各有本者』，遠法師以法性為根本宗旨，認為性空不是法性。鳩摩羅什（Kumārajīva）的弟子僧肇（Sengzhao）法師以性空為真諦，與遠法師的觀點不同。『頃兼以班諸有懷者』，班，是班布的意思，出自《爾雅》，意思是分佈。有懷，指有領悟理解的人。『屢有擊其節者』，是指很多人擊難要節之人。『而恨不得與斯人同時者』，是讚歎僧肇法師，感嘆不能與他同時代。當時的人，知道這是僧肇法師所作，卻這樣說，是借用古代的故事來讚美他，所以這樣說。《史記》記載，蜀人揚得意作為狗監侍奉皇上，皇上讀司馬相如的《子虛賦》而讚美它說：『可惜不能與這個人同時代啊！』揚得意說：『我的家鄉司馬相如，就是寫這篇賦的人。』皇上驚訝，於是召見司馬相如詢問，司馬相如說：『確實是我寫的。但這只是諸侯的事情，不值得觀看，請讓我為天子寫一篇遊獵賦。』賦寫成后獻給皇上，天子非常高興。現在說人們讚美《肇論》，就像漢武帝讚美《子虛賦》一樣，所以感嘆不能同時代。
《答劉隱士書》
《肇論》有三章，這以下是僧肇法師的解釋和回答。
『不面在昔佇想用勞下』，回答書信也有三章。第一部分是敘述寒暄，第二部分是正式回答，第三部分是總結。現在是第一部分，敘述寒暄，其中有兩封書信，前面簡略，後面詳細。之所以這樣，是因為古人寫信都有重複，前面簡略，後面詳細，這是當時的習慣。現在說『不面在昔者』，這是古代《維摩詰經》（Vimalakirti Sutra）中的話。那部經中說，維摩詰（Vimalakirti）對文殊師利（Manjusri）說：『不面在昔辱來相見。』 English version:
Enough. There's no need to argue. The original intention of your argument is not entirely correct; one should not regard the impermanent as permanent, or the untrue as true. It is to dispel people's confusion. 'Qu' means to remove.
The concluding part of 'On the Fundamental Meaning'. 'Xiang sheng' means to examine and scrutinize in detail. 'Yi hao xiang ling de zhe' means understanding your intention. 'Dan biao wei si ge you ben zhe', Master Yuan took Dharmata (法性, Dharma-nature) as the fundamental principle, believing that emptiness of nature is not Dharmata. Kumārajīva's disciple, Master Sengzhao, took emptiness of nature as the ultimate truth, which differed from Master Yuan's view. 'Qing jian yi ban zhu you huai zhe', 'ban' means to distribute, from the Erya, meaning distribution. 'You huai' refers to those who have understanding and comprehension. 'Lu you ji qi jie zhe' refers to many people who challenge the essential points. 'Er hen bu de yu si ren tong shi zhe' is praising Master Sengzhao, lamenting not being able to be in the same era as him. People at that time knew that this was written by Master Sengzhao, but said this to praise him by borrowing from ancient stories, hence the saying. The Records of the Grand Historian records that Yang De'yi of Shu served the emperor as a dog keeper. The emperor read Sima Xiangru's Rhapsody on the Masterless and praised it, saying, 'It's a pity not to be in the same era as this person!' Yang De'yi said, 'Sima Xiangru of my hometown is the one who wrote this rhapsody.' The emperor was surprised and summoned Sima Xiangru to ask him. Sima Xiangru said, 'Indeed, I wrote it. But this is only about the affairs of the feudal lords, not worth seeing. Please allow me to write a rhapsody on the emperor's hunting.' After the rhapsody was written, it was presented to the emperor, and the emperor was very pleased. Now, saying that people praise the Zhao Lun is like Emperor Wu of Han praising the Rhapsody on the Masterless, hence the lament of not being in the same era.
Reply to Layman Liu
The Zhao Lun has three chapters; what follows is Master Sengzhao's explanation and reply.
'Bu mian zai xi zhu xiang yong lao xia', the reply letter also has three parts. The first part is about greetings, the second part is the formal reply, and the third part is the conclusion. Now it is the first part, about greetings, which contains two letters, the former being brief and the latter being detailed. The reason for this is that ancient people's letters had repetitions, the former being brief and the latter being detailed, which was the custom of the time. Now, saying 'Bu mian zai xi zhe' is a saying from the ancient Vimalakirti Sutra. That sutra says that Vimalakirti said to Manjusri, 'Bu mian zai xi ru lai xiang jian.'
【English Translation】 English version:
Enough. There's no need to argue. The original intention of your argument is not entirely correct; one should not regard the impermanent as permanent, or the untrue as true. It is to dispel people's confusion. 'Qu' means to remove.
The concluding part of 'On the Fundamental Meaning'. 'Xiang sheng' means to examine and scrutinize in detail. 'Yi hao xiang ling de zhe' means understanding your intention. 'Dan biao wei si ge you ben zhe', Master Yuan took Dharmata (法性, Dharma-nature) as the fundamental principle, believing that emptiness of nature is not Dharmata. Kumārajīva's disciple, Master Sengzhao, took emptiness of nature as the ultimate truth, which differed from Master Yuan's view. 'Qing jian yi ban zhu you huai zhe', 'ban' means to distribute, from the Erya, meaning distribution. 'You huai' refers to those who have understanding and comprehension. 'Lu you ji qi jie zhe' refers to many people who challenge the essential points. 'Er hen bu de yu si ren tong shi zhe' is praising Master Sengzhao, lamenting not being able to be in the same era as him. People at that time knew that this was written by Master Sengzhao, but said this to praise him by borrowing from ancient stories, hence the saying. The Records of the Grand Historian records that Yang De'yi of Shu served the emperor as a dog keeper. The emperor read Sima Xiangru's Rhapsody on the Masterless and praised it, saying, 'It's a pity not to be in the same era as this person!' Yang De'yi said, 'Sima Xiangru of my hometown is the one who wrote this rhapsody.' The emperor was surprised and summoned Sima Xiangru to ask him. Sima Xiangru said, 'Indeed, I wrote it. But this is only about the affairs of the feudal lords, not worth seeing. Please allow me to write a rhapsody on the emperor's hunting.' After the rhapsody was written, it was presented to the emperor, and the emperor was very pleased. Now, saying that people praise the Zhao Lun is like Emperor Wu of Han praising the Rhapsody on the Masterless, hence the lament of not being in the same era.
Reply to Layman Liu
The Zhao Lun has three chapters; what follows is Master Sengzhao's explanation and reply.
'Bu mian zai xi zhu xiang yong lao xia', the reply letter also has three parts. The first part is about greetings, the second part is the formal reply, and the third part is the conclusion. Now it is the first part, about greetings, which contains two letters, the former being brief and the latter being detailed. The reason for this is that ancient people's letters had repetitions, the former being brief and the latter being detailed, which was the custom of the time. Now, saying 'Bu mian zai xi zhe' is a saying from the ancient Vimalakirti Sutra. That sutra says that Vimalakirti said to Manjusri, 'Bu mian zai xi ru lai xiang jian.'
。意言昔來未曾對面也。既未曾對面。故佇想用勞。佇待也。用以也。披尋反覆欣若暫對。尋來書及問。欣喜如暫對面也。涼風屆節下。爾雅云。涼風北風也。今謂以方言之。是謂北風。以時言之。是謂秋風也。屆至也。佳者好也。
服像雖殊妙期不二下 廣書也。一道一俗。故云服像殊也。身雖有殊。心期不別也。有本單作其字也。江山雖緬理契則鄰者。一南一北。故云江山緬。緬遠也。處雖緬遠。契理相近也。契謂木契。喻理合也。所以望途致想虛襟有寄者。為心期不二理契相鄰。故望途路。常寄懷抱。在於劉公也。君既遂嘉遁之志標越俗之美者。易有遁卦。遁有嘉遁肥遁。今言嘉遁。嘉者善也。遁者隱也。字林雲。遁者遷逃也。劉公本有隱心。今得遂志。超越俗人。故稱為美。獨恬事外歡足方寸者。恬靜也。謂真居山在人事之外。心中歡悅。方寸是心也。每一言集何嘗不遠者。每有聚集言論。皆深遠也。古賢誡子書云。昔侍座于先帝時。有三長史。俱來會座。帝謂之曰。為官長者。當清當慎當勤。此三者。何患不治乎。及去。帝謂余曰。必不得已而去。於斯三者何先唱為本。對曰。慎乃為本。夫清不必有慎慎無不清。猶仁者必有勇。勇者不必有仁也。帝曰。卿舉比來慎者為誰。乃舉數人。帝曰。卿所舉人
【現代漢語翻譯】 現代漢語譯本 『意言昔來未曾對面也』，意思是說，過去到現在，我們從未曾面對面交談過。既然未曾面對面，所以才如此思念，以至於勞神費思。『佇待也』，是期待的意思。『用以也』，是用來的意思。『披尋反覆欣若暫對』，意思是說，打開來信和問候，欣喜得好像我們暫時面對面一樣。『尋來書及問』，是尋找來信和問候的意思。『欣喜如暫對面也』，是說欣喜得好像暫時面對面一樣。『涼風屆節下』，《爾雅》中說，涼風就是北風。現在用方言來說，就叫做北風；用時令來說，就叫做秋風。『屆至也』，是到達的意思。『佳者好也』，是好的意思。
『服像雖殊妙期不二下』，這是廣泛地書寫。『一道一俗』，所以說服飾和形象不同。『故云服像殊也』，是說服飾和形象不同。『身雖有殊。心期不別也』，是說身體雖然不同，但心意沒有分別。有的版本單獨寫作『其』字。『江山雖緬理契則鄰者』，一個在南，一個在北，所以說江山遙遠。『緬遠也』，是遙遠的意思。『處雖緬遠。契理相近也』，是說雖然身處遙遠，但道理相合，彼此接近。『契謂木契。喻理合也』，『契』指的是木契，比喻道理相合。『所以望途致想虛襟有寄者』，是因為心意沒有分別，道理相合，彼此相鄰，所以遙望路途，常常寄託懷抱，在於劉公啊。『君既遂嘉遁之志標越俗之美者』，《易經》中有遁卦，遁卦中有嘉遁和肥遁。這裡說的是嘉遁。『嘉者善也』，是好的意思。『遁者隱也』，是隱居的意思。《字林》中說，『遁者遷逃也』，是遷徙逃離的意思。劉公本來就有隱居的心，現在得以實現志向，超越世俗之人，所以稱讚他為美。『獨恬事外歡足方寸者』，『恬靜也』，是恬靜的意思。意思是說真居山林，在人事之外，心中歡悅。『方寸是心也』，方寸就是指心。『每一言集何嘗不遠者』，每次聚集言論，都非常深遠。古時候賢人告誡兒子的書中說，以前在先帝身邊侍奉時，有三位長史一同來拜見。皇帝對他們說：『作為官員，應當清廉、謹慎、勤勉。做到這三點，還怕治理不好嗎？』等到他們離開后，皇帝對我說：『如果迫不得已要捨棄，這三者中應該以哪個為根本？』我回答說：『謹慎是根本。清廉不一定謹慎，但謹慎一定清廉。就像仁者一定勇敢，但勇敢的人不一定仁義一樣。』皇帝說：『你舉例說說近來謹慎的人是誰？』於是我舉了幾個人。皇帝說：『你所舉的人……』
【English Translation】 English version '意言昔來未曾對面也' means that we have never met face to face from the past until now. Since we have never met face to face, I miss you so much that I am mentally exhausted. '佇待也' means to look forward to. '用以也' means to use. '披尋反覆欣若暫對' means that opening the letter and greetings, I am so happy as if we are temporarily face to face. '尋來書及問' means to look for letters and greetings. '欣喜如暫對面也' means to be as happy as if we are temporarily face to face. '涼風屆節下', in 《爾雅》, it says that cool wind is the north wind. Now, in dialect, it is called the north wind; in terms of season, it is called the autumn wind. '屆至也' means to arrive. '佳者好也' means good.
'服像雖殊妙期不二下' This is writing extensively. '一道一俗', so it is said that clothes and images are different. '故云服像殊也' means that clothes and images are different. '身雖有殊。心期不別也' means that although the body is different, the mind is not different. Some versions write the character '其' alone. '江山雖緬理契則鄰者', one is in the south and one is in the north, so it is said that the rivers and mountains are far away. '緬遠也' means far away. '處雖緬遠。契理相近也' means that although they are far away, the principles are in agreement and close to each other. '契謂木契。喻理合也', '契' refers to a wooden contract, which is a metaphor for the agreement of principles. '所以望途致想虛襟有寄者' is because the mind is not different, the principles are in agreement, and they are adjacent to each other, so looking at the road, they often entrust their feelings to Liu Gong. '君既遂嘉遁之志標越俗之美者', in the 《易經》 there is the 遁 hexagram, and in the 遁 hexagram there are 嘉遁 and 肥遁. Here it refers to 嘉遁. '嘉者善也' means good. '遁者隱也' means to live in seclusion. In 《字林》, it says, '遁者遷逃也' means to migrate and escape. Liu Gong originally had the heart to live in seclusion, and now he can realize his ambition and surpass the people of the world, so he is praised as beautiful. '獨恬事外歡足方寸者', '恬靜也' means tranquility. It means that Zhen lives in the mountains and forests, outside of human affairs, and is happy in his heart. '方寸是心也', 方寸 refers to the heart. '每一言集何嘗不遠者', every time we gather to discuss, it is very profound. In the book of ancient sages admonishing their sons, it is said that when I was serving by the late emperor's side, three chief historians came to visit together. The emperor said to them: 'As officials, you should be honest, cautious, and diligent. If you do these three things, are you still afraid of not governing well?' After they left, the emperor said to me: 'If you have to give up, which of these three should be the foundation?' I replied: 'Caution is the foundation. Honesty does not necessarily mean caution, but caution certainly means honesty. Just like the benevolent are certainly brave, but the brave are not necessarily benevolent.' The emperor said: 'Give an example of who has been cautious recently?' So I gave a few examples. The emperor said: 'The people you mentioned...'
。亦各其慎。然天下至慎其唯阮嗣宗。每與之言。言及懸遠。未嘗臧否人物。今用此事也。喻林下雅詠高致悠然者。晉朝嵇康。阮藉。阮咸。山濤。王戎。向秀。劉靈等七人。在於山陽竹林俱隱。不事王侯。高尚其志。今謂劉公如此也。清散未期厚自保愛者。清閑散適無有期限。愿自保養愛護也。愿彼山僧無恙道俗通佳者。於時遠法師在山。徒眾七百。今言此眾也。爾雅云。恙憂也。風俗通。恙病也。易傳云。上古患恙蟲食其心。凡相問曰。無恙乎。道即僧眾。俗謂俗人。於時有雁門周續之豫章雷次宗南陽宗炳及劉公等。同在山隱。今謂此諸俗人也。承遠法師勝常以為欣慰者。肇法師年少。遠法師老宿。南北乖隔。二國不同。未曾相見。而遙相欽敬。故承勝常而欣喜為慰也。雖未清承然服膺高軌者。遠法師是安法師弟子。名高一代。高僧傳云。廬山釋慧遠。承習有宗。天下學士。皆取折中。今肇法師。亦遙挹也。雖未曾清耳稟承。然亦服膺遠法師高軌。服膺謂以胸臆服地稟受也。高軌謂高行也。企佇之勤為日久矣者。企望佇待已久也。公以過順之年下。嘆遠法師德也。以六十已上老年。神氣湛然益嚴也。養徒幽巖抱一衝谷者。養徒眾在幽山中也。抱一者。懷道也。老子云。載營魄抱一能無離乎。又云。少則得多則惑。
【現代漢語翻譯】 也各自謹慎。然而天下最謹慎的莫過於阮嗣宗（阮籍，三國時期魏國名士）。每每與他交談，話題涉及玄遠，他從未臧否人物。現在用這件事來比喻劉公像竹林七賢那樣雅緻高尚，悠然自得。晉朝的嵇康、阮籍、阮咸、山濤、王戎、向秀、劉靈等七人，在山陽竹林隱居，不為王侯效力，志向高潔。現在說劉公也是這樣。希望他清靜散淡，在沒有期限的情況下好好保養自己。希望山中的僧人平安無事，僧俗兩界都安好。當時遠法師（慧遠，東晉時期高僧）在山中，徒弟有七百人，現在說的是這些人。《爾雅》說，『恙』是憂慮的意思。《風俗通》說，『恙』是疾病的意思。《易傳》說，上古時期人們擔心恙蟲吃掉他們的心。所以人們互相問候說，『無恙乎？』『道』指的是僧眾，『俗』指的是俗人。當時有雁門的周續之、豫章的雷次宗、南陽的宗炳以及劉公等人，一同在山中隱居，現在說的是這些俗人。承蒙遠法師的盛名，感到非常欣慰。肇法師（僧肇，東晉時期高僧）年輕，遠法師年長，南北相隔，兩國不同，未曾相見，但遙相欽佩。所以承蒙他的盛名而感到欣喜安慰。雖然沒有親自聆聽教誨，但心悅誠服地遵循他的高尚準則。遠法師是安法師（道安，東晉時期高僧）的弟子，名聲很高。《高僧傳》說，廬山的釋慧遠，繼承學習有宗，天下的學士，都取其折中。現在肇法師，也遙相敬仰。雖然未曾親自聆聽教誨，但也心悅誠服地遵循遠法師的高尚準則。『服膺』是指以胸懷接受，『高軌』是指高尚的行為。企盼仰慕已經很久了。劉公以超過順從天命的年紀（六十歲以上），讚歎遠法師的德行。以六十歲以上的年紀，神氣依然清明嚴謹。在幽靜的山谷中培養徒弟，懷抱純一的道。老子說，『載營魄抱一，能無離乎？』又說，『少則得，多則惑。』
【English Translation】 Each should also be cautious. However, the most cautious person in the world is none other than Ruan Sizong (Ruan Ji, a famous scholar of the Wei Kingdom during the Three Kingdoms period). Whenever one speaks with him, and the conversation touches upon profound and distant matters, he never praises or criticizes people. Now, this matter is used to喻 (yù, metaphor) that Liu Gong, like the Seven Sages of the Bamboo Grove, is elegant and lofty, leisurely and content. The seven people of the Jin Dynasty, Ji Kang, Ruan Ji, Ruan Xian, Shan Tao, Wang Rong, Xiang Xiu, and Liu Ling, all lived in seclusion in the bamboo grove of Shanyang, not serving kings and nobles, with lofty aspirations. Now it is said that Liu Gong is also like this. Wishing him tranquility and leisure, and to cherish and protect himself without a set time limit. Wishing the monks in the mountains to be safe and sound, and both the monastic and lay communities to be well. At that time, Dharma Master Yuan (Huiyuan, a prominent monk of the Eastern Jin Dynasty) was in the mountains with seven hundred disciples; this refers to that group. The Erya (a Chinese dictionary) says, '恙 (yàng)' means worry. The Fengsu Tong (a book on customs) says, '恙 (yàng)' means illness. The Yi Zhuan (Commentary on the Book of Changes) says that in ancient times, people worried about 恙 (yàng) insects eating their hearts. Therefore, people greet each other by saying, '無恙乎 (wú yàng hū)?' ('Are you without worry/illness?'). '道 (Dào)' refers to the monastic community, and '俗 (sú)' refers to the laity. At that time, there were Zhou Xuzhi of Yanmen, Lei Cizong of Yuzhang, Zong Bing of Nanyang, and Liu Gong, among others, all living in seclusion in the mountains; this refers to these laypeople. Receiving Dharma Master Yuan's great reputation brings joy and comfort. Dharma Master Zhao (Sengzhao, a prominent monk of the Eastern Jin Dynasty) was young, and Dharma Master Yuan was old; they were separated by the north and south, and the two countries were different. They had never met, but they admired each other from afar. Therefore, receiving his great reputation brings joy and comfort. Although he has not personally received teachings, he wholeheartedly follows his high standards. Dharma Master Yuan was a disciple of Dharma Master An (Dao'an, a prominent monk of the Eastern Jin Dynasty), and his reputation was very high. The Biographies of Eminent Monks says that the釋慧遠 (Shì Huìyuǎn) of Lushan inherited and studied with a lineage, and scholars throughout the world all took his teachings as a compromise. Now, Dharma Master Zhao also admires him from afar. Although he has never personally received teachings, he wholeheartedly follows Dharma Master Yuan's high standards. '服膺 (fú yīng)' means to accept with one's heart, and '高軌 (gāo guǐ)' means lofty conduct. The eagerness to look forward to and await has been long. Liu Gong, at an age beyond that of obeying destiny (over sixty), praises Dharma Master Yuan's virtue. At the age of sixty and above, his spirit is still clear and rigorous. Nurturing disciples in secluded valleys, embracing the One in a remote valley. Lao Tzu said, 'Carrying the spirit and embracing the One, can you avoid separation?' He also said, 'Less is gained, more is confused.'
是以聖人。抱一為天下式。今藉此語為用也。遐邇仰詠者。遐遠。邇近也。何美如之者。無美可比也。每亦翹想一隅懸庇霄岸者。云我每向東南隅。翹心想望遠法師也。遠法師。道德高遠。欲似雲霄之岸也。亦如雲霄。如涯岸也。亦可直指東南雲霄之涯岸也。而云庇者。爾雅云。庇廕也。無由寫敬致慨良深者。無因由至彼申寫敬仰。良深慨嘆。良信也。君清對終日下。謂劉公常對遠法師。多歡賞也。此大眾者。京師什法師徒眾也。於時翻譯徒眾。凡有三千耳。如宜者。如常休宜也。秦主道性自然者。此是後秦主姚興也。今嘆姚興之道德耳。然道德兩字。道經云。要人多式之。不時精辨。釋名云。道導也。所以通導萬物。說文。德得也。外得於人。內得於已。今謂理之自然為道。人能行即為德。何以明之。老子云。有物混成先天地生。寂兮寥兮。獨立而不改。周行而不殆。可以為天下母。吾不知其名。字之曰道。又云。道可道非常道。名可名非常名。是謂道也。又云。生而不有。為而不恃。長而不宰。是謂玄德。又云。上德不德。是以有德。下德不失德。是以無德。是謂德也。今先嘆秦王道性。然後嘆其有德耳。司馬彪云。性者人之本。蔡邕勸學云。性者心之本也。天機者。機心也。莊子云。其嗜慾深者天機淺。今言秦
【現代漢語翻譯】 現代漢語譯本： 這就是聖人『抱一』（守住根本）作為天下典範的意義。現在借用這句話來表達我的心意。『遐邇仰詠者』，『遐』是遙遠，『邇』是近處。『何美如之者』，是沒有什麼可以與之媲美的。『每亦翹想一隅懸庇霄岸者』，意思是說我常常向東南角，翹首想望遠法師（Kumārajīva）啊。遠法師的道德高尚深遠，就像雲霄的岸邊一樣。也像雲霄，像涯岸一樣。也可以直接指向東南方雲霄的邊際。而說『庇』，《爾雅》說，『庇』是廕庇的意思。『無由寫敬致慨良深者』，是沒有機會到那裡去表達敬意，致以深切的感慨。『良』是確實的意思。『君清對終日下』，說的是劉公（指劉遺民）常常與遠法師相對，非常歡喜讚賞。『此大眾者』，指的是京師什法師（Kumārajīva）的徒眾。當時翻譯團隊的成員，總共有三千人啊。『如宜者』，是像平常一樣安適。『秦主道性自然者』，指的是後秦的君主姚興（Yao Xing）。現在讚歎姚興的道德啊。至於『道德』這兩個字，《道經》說，要人們多加傚法，時時精細辨別。《釋名》說，『道』是引導的意思，是用來疏通引導萬物的。《說文》說，『德』是得到的意思，對外得到於人，對內得到于自己。現在說理之自然叫做『道』，人能夠實行就叫做『德』。用什麼來證明呢？老子說，『有物混成，先天地生。寂兮寥兮，獨立而不改，周行而不殆，可以為天下母。吾不知其名，字之曰道。』又說，『道可道，非常道。名可名，非常名。』這就是所說的『道』啊。又說，『生而不有，為而不恃，長而不宰，是謂玄德。』又說，『上德不德，是以有德；下德不失德，是以無德。』這就是所說的『德』啊。現在先讚歎秦王的道性，然後讚歎他的有德啊。司馬彪說，『性』是人的根本。蔡邕《勸學》說，『性』是心的根本。『天機者』，是機心啊。《莊子》說，『那些嗜慾深的人，天機就淺薄。』現在說秦
【English Translation】 English version: This is the meaning of a sage 'embracing the One' (holding onto the fundamental) as a model for the world. Now I borrow this phrase to express my feelings. 'Those who admire and chant from afar and near,' 'afar' means distant, 'near' means close. 'How can anything be compared to its beauty?' means there is nothing that can be compared to it. 'Often I crane my neck towards a corner, hoping for shelter on the edge of the sky,' means that I often look towards the southeast corner, craning my neck and longing for Dharma Master Kumārajīva. Dharma Master Kumārajīva's morality is lofty and profound, like the edge of the clouds in the sky. It is like the clouds, like the edge of the shore. It can also directly refer to the edge of the clouds in the southeast. And to say 'shelter,' the Erya (a Chinese dictionary) says, 'shelter' means to shade. 'There is no way to express my respect and deep sorrow,' means there is no opportunity to go there to express my respect and deep sorrow. 'Liang' means truly. 'Lord Qing faces him all day long,' refers to Lord Liu (Liu Yimin) often facing Dharma Master Kumārajīva, very happy and admiring. 'This assembly' refers to the disciples of Dharma Master Kumārajīva in the capital. At that time, there were a total of three thousand members in the translation team. 'As appropriate' means comfortable as usual. 'The Qin ruler's natural Dao-nature' refers to Yao Xing, the ruler of the Later Qin. Now I praise Yao Xing's morality. As for the two words 'morality,' the Dao Jing (Tao Te Ching) says that people should emulate it and carefully distinguish it at all times. The Shi Ming (an ancient Chinese dictionary) says that 'Dao' means to guide, and it is used to dredge and guide all things. The Shuo Wen (an ancient Chinese dictionary) says that 'De' means to obtain, externally obtaining from others, and internally obtaining from oneself. Now, the natural principle is called 'Dao,' and the ability of people to practice it is called 'De.' How can this be proven? Lao Tzu said, 'There is something undifferentiated that existed before heaven and earth. Silent and empty, standing alone and unchanging, circulating without fail, it can be the mother of the world. I do not know its name, so I call it Dao.' He also said, 'The Dao that can be spoken of is not the constant Dao. The name that can be named is not the constant name.' This is what is called 'Dao.' He also said, 'Producing without possessing, acting without relying, nurturing without controlling, this is called profound virtue.' He also said, 'Superior virtue does not consider itself virtuous, therefore it has virtue; inferior virtue does not lose its virtue, therefore it has no virtue.' This is what is called 'De.' Now, first I praise the Qin king's Dao-nature, and then I praise his virtue. Sima Biao said, 'Nature' is the root of man. Cai Yong's 'Exhortation to Learning' says, 'Nature' is the root of the heart. 'Heavenly mechanism' is the scheming mind. Zhuangzi said, 'Those whose desires are deep have shallow heavenly mechanisms.' Now I say Qin
王天機深。故超邁凡俗也。城塹三寶下。嘆其德也。與三寶作城塹。以弘道為事務也。由使異國勝僧遠方而至者。由秦王有德故。異國勝僧等。方從遠國來也。靈鷲之風萃乎茲土者。佛在靈鷲山說法。今謂此風萃集於此也。領公遠舉下。當時有僧。姓支。名法領。往西域歸。華嚴等諸大乘經。今言其遠向異國得方等經。與千載下為津樑。梁謂橋樑也。請大乘禪師一人者。佛馱跋陀羅也。此人博學。善解華嚴。而以禪觀為行。於時慧觀慧嚴等向西域。于彼請一大德東歸。彼土大德平章。非佛馱跋陀羅不可。遂共來此。正當什法師來。時至長安。然其意氣高邁。禪觀深遠。謂什法師曰。觀君所譯。未出人意。因何乃得高名。什法師曰。由吾老朽為眾所推。何必德稱美談也。復緣向門徒說云。吾見本國。五舶發來。人或漏泄此語。僧䂮等以為顯異惑眾。集僧擯之。禪師曰。吾身若浮萍。去留甚易。但懷抱未申。以為恨耳。於是出藍田關。南至荊州。廬山遠法師遣人迎之。屈入山翻譯禪經。從其稟受禪法。乃作解擯書送長安。解其擯事。以為說在同意。非為異人。不是顯異惑眾。其復遂下宋都。譯華嚴經。今之華嚴是也。今言其未擯時事耳。三藏法師一人者。弗若多羅也。高僧傳云。弗若多羅。出十誦律。三分獲二。而多羅卒
【現代漢語翻譯】 王天機的智慧深邃，因此能超越凡俗。（王天機深：讚歎其智慧深遠，超越凡俗。） 以三寶為城塹，是讚歎三寶的功德。（城塹三寶下：讚歎三寶的功德。）將三寶作為城墻和護城河，以弘揚佛法為己任。（與三寶作城塹：以弘揚佛法為事務。） 由於秦王具有德行，所以使得其他國家的著名僧侶從遙遠的地方來到這裡。（由使異國勝僧遠方而至者：由於秦王有德的緣故，其他國家的著名僧侶等，才從遙遠的國家來到這裡。） 靈鷲山的佛法之風匯聚到這裡。（靈鷲之風萃乎茲土者：佛陀曾在靈鷲山說法，現在說這佛法之風匯聚到這裡。） 支法領法師遠行求法。（領公遠舉下：當時有位僧人，姓支，名法領，前往西域取經歸來。）他帶回了《華嚴經》等諸多大乘經典，現在說他遠赴異國求得大乘經典，為後世提供了津樑。（華嚴等諸大乘經：現在說他遠向異國得方等經，與千年之後的人們作為橋樑。）梁指橋樑。 請來一位大乘禪師，指的是佛馱跋陀羅。（請大乘禪師一人者：指的是佛馱跋陀羅。）這個人博學多才，精通《華嚴經》，並且以禪觀為修行方式。當時慧觀、慧嚴等人前往西域，在那裡請了一位大德東歸。當地的大德們商議，認為非佛馱跋陀羅不可。於是共同來到這裡。正當鳩摩羅什法師來到長安的時候，佛馱跋陀羅也到了。然而他意氣高昂，禪觀深遠，對鳩摩羅什法師說：『我看你所翻譯的經典，並沒有超出常人的水平，為什麼能獲得如此高的名聲？』鳩摩羅什法師說：『因為我年老體衰，被大眾推舉，何必在意名聲呢？』佛馱跋陀羅又私下對門徒說：『我看到我的國家有五艘船出發前來。』有人泄露了這句話，僧䂮等人認為他顯異惑眾，聚集僧眾驅逐了他。禪師說：『我的身體就像浮萍一樣，去留很容易，只是懷抱的志向沒有能夠施展，感到遺憾罷了。』於是他離開了藍田關，南下到達荊州。廬山的慧遠法師派人迎接他，邀請他入山翻譯禪經，並向他學習禪法。於是他寫了解除驅逐的文書送往長安，解釋他被驅逐的事情，認為他的說法與大眾的意見一致，不是爲了標新立異迷惑大眾。之後他到達宋都，翻譯了《華嚴經》，就是現在的《華嚴經》。現在說的是他還沒有被驅逐時候的事情。 三藏法師指的是弗若多羅。（三藏法師一人者：指的是弗若多羅。）《高僧傳》記載，弗若多羅翻譯出了《十誦律》的三分之二，之後去世。（高僧傳云：弗若多羅，翻譯出《十誦律》的三分之二，之後去世。）
【English Translation】 Wang Tianji's wisdom is profound, thus surpassing the ordinary and mundane. (王天機深: Praising his profound wisdom, surpassing the ordinary.) Using the Three Jewels as a city moat is to praise the merits of the Three Jewels. (城塹三寶下: Praising the merits of the Three Jewels.) Taking the Three Jewels as city walls and moats, taking the promotion of the Dharma as one's own responsibility. (與三寶作城塹: Taking the promotion of the Dharma as one's own business.) Because King Qin possessed virtue, eminent monks from other countries came from afar. (由使異國勝僧遠方而至者: Because King Qin had virtue, eminent monks from other countries, etc., came from distant countries.) The wind of the Dharma from Vulture Peak gathers here. (靈鷲之風萃乎茲土者: The Buddha once preached at Vulture Peak, now it is said that the wind of the Dharma gathers here.) The Dharma Master Zhi Faling traveled far to seek the Dharma. (領公遠舉下: At that time there was a monk, surnamed Zhi, named Faling, who went to the Western Regions to seek scriptures and returned.) He brought back the 'Avatamsaka Sutra' and many other Mahayana scriptures, now it is said that he went to foreign countries to obtain Mahayana scriptures, providing a bridge for later generations. (華嚴等諸大乘經: Now it is said that he went to foreign countries to obtain the 'Fangdeng Sutra', serving as a bridge for people thousands of years later.) Liang refers to a bridge. Inviting a Mahayana meditation master refers to Buddhabhadra. (請大乘禪師一人者: Refers to Buddhabhadra.) This person was erudite, proficient in the 'Avatamsaka Sutra', and practiced meditation. At that time, Hui Guan, Hui Yan, and others went to the Western Regions and invited a great virtue to return east. The great virtues of the local area discussed and believed that only Buddhabhadra was suitable. So they came here together. Just as the Dharma Master Kumarajiva arrived in Chang'an, Buddhabhadra also arrived. However, he was high-spirited and had profound meditation, and said to the Dharma Master Kumarajiva: 'I see that the scriptures you have translated have not exceeded the level of ordinary people, why can you gain such a high reputation?' The Dharma Master Kumarajiva said: 'Because I am old and weak, I am recommended by the public, why should I care about fame?' Buddhabhadra also said privately to his disciples: 'I saw five ships from my country set off to come here.' Someone leaked this sentence, and the monks such as Sengqie believed that he was showing off and confusing the public, and gathered monks to expel him. The meditation master said: 'My body is like duckweed, it is easy to leave, but I regret that the ambition in my heart has not been able to be realized.' So he left Lantian Pass and went south to Jingzhou. Dharma Master Huiyuan of Mount Lu sent someone to welcome him, invited him to the mountain to translate meditation scriptures, and learned meditation from him. So he wrote a document to lift the expulsion and sent it to Chang'an, explaining that he was expelled, believing that his statement was consistent with the opinions of the public, not to be unconventional and confuse the public. After that, he arrived in Songdu and translated the 'Avatamsaka Sutra', which is the current 'Avatamsaka Sutra'. Now it is said that he had not been expelled yet. The Tripitaka Master refers to Vimalaksa. (三藏法師一人者: Refers to Vimalaksa.) The 'Biographies of Eminent Monks' records that Vimalaksa translated two-thirds of the 'Ten Recitation Vinaya', and then passed away. (高僧傳云: Vimalaksa translated two-thirds of the 'Ten Recitation Vinaya', and then passed away.)
。曇摩流支續譯。言三藏者。是多羅未卒時事也。又此是曇摩流支。何以明之。以文言本末精悉。則是譯律已了。故知然也。又此是佛陀耶舍譯四分律。何以明之。佛陀耶舍至長安。秦王請其譯四分律。然耶舍曰。無本。但誦文而已。始欲遣人書出。秦王疑其遺忘。乃遣耶舍誦戶籍藥方數萬言。明日覆之。不遺一字。遂請誦出律本。令人書之。然後翻譯也。毗婆沙師一人者。曇摩掘多也。道標師舍利弗阿毗曇論序云。弘始九年。曇摩掘多。曇摩耶舍等。命書梵文。至十年尋應合出。但以彼此不相領悟。恐未盡善。至十六年漸閑秦語。令自宣譯。然後筆受。什法師。是弘始十一年卒。今作答書。是什法師在世之事。正言出未言翻譯。明知是弘始九年事也。什法師于大石寺下。言上諸人共什法師出新經也。法藏淵曠下。淵深曠大。謂經論日多。故云異聞也。夙夜匪懈者。毛詩云。夙夜匪懈。以事一人。一人謂天子也。匪不也。懈怠也。邕邕肅肅者。邕邕和也。然邕字與壅字義同。是和。書云致之壅熙。亦是和義。爾雅作邕字也。肅謂齊整也。本末精悉若睹初制者。律本具足。欲似佛初制。時問中事發言奇新者。時時問其事。言語奇異也。猥參嘉運者。猥眾也。眾多也。謂數參預善事耳。自不睹釋迦祇桓之集下。自謂獨自也
【現代漢語翻譯】 現代漢語譯本 曇摩流支繼續翻譯。說到三藏，那是多羅（Tara，度母）未去世時的事情。而且這是曇摩流支翻譯的，如何證明呢？因為他對梵文原本的始末非常精通，說明他已經翻譯完了律藏，所以可以這樣認為。另外，這是佛陀耶舍（Buddhayasas）翻譯的《四分律》。如何證明呢？佛陀耶舍到達長安后，秦王請他翻譯《四分律》。然而耶舍說：『我沒有原本，只是背誦而已。』最初想派人記錄下來，秦王懷疑他會遺忘，於是派耶舍背誦戶籍、藥方等數萬字，第二天覆核，沒有遺漏一個字。於是請他背誦出律本，讓人記錄下來，然後進行翻譯。毗婆沙師一個人，指的是曇摩掘多（Dharmagupta）。道標法師在《舍利弗阿毗曇論序》中說：『弘始九年，曇摩掘多、曇摩耶舍（Dharmanandin）等人，命令書寫梵文原本，到十年時應該可以翻譯出來。但因為彼此不能互相理解，恐怕不夠完善。到十六年時，逐漸熟悉漢語，讓他們自己宣講翻譯，然後筆錄。』鳩摩羅什法師（Kumarajiva）是弘始十一年去世的。現在所作的答書，是鳩摩羅什法師在世時的事情。只說『出』而未說『翻譯』，明顯可知是弘始九年的事情。鳩摩羅什法師在大石寺下，說上面諸人共同與鳩摩羅什法師翻譯新經。『法藏淵曠』，意為淵深曠大，指經論日益增多，所以說是『異聞』。『夙夜匪懈』，出自《毛詩》，說『夙夜匪懈，以事一人』，一人指的是天子。『匪』是不的意思，『懈』是懈怠的意思。『邕邕肅肅』，『邕邕』是和的意思。然而『邕』字與『壅』字意思相同，都是和的意思。《尚書》說『致之壅熙』，也是和的意思。《爾雅》寫作『邕』字。『肅』是齊整的意思。『本末精悉若睹初制者』，指律本具足，想要像是佛陀最初制定時一樣。『時問中事發言奇新者』，指時常詢問其中的事情，言語奇異新穎。『猥參嘉運者』，『猥』是眾多的意思，指多次參與善事。『自不睹釋迦祇桓之集下』，『自』指獨自。
【English Translation】 English version Dharmaruci continued the translation. Speaking of the Tripitaka, it was about the time when Tara (the Mother of all Buddhas) had not yet passed away. Moreover, this was translated by Dharmaruci. How can this be proven? Because he was very familiar with the original Sanskrit from beginning to end, it shows that he had already translated the Vinaya Pitaka, so it can be assumed. Furthermore, this is the 'Four-Part Vinaya' translated by Buddhayasas. How can this be proven? When Buddhayasas arrived in Chang'an, the King of Qin asked him to translate the 'Four-Part Vinaya'. However, Yasas said, 'I do not have the original text, I only recite it from memory.' Initially, he wanted to send someone to write it down, but the King of Qin suspected that he would forget some parts. Therefore, he sent Yasas to recite tens of thousands of words from household registers and medical prescriptions. The next day, he reviewed it, and not a single word was missing. Then, he was asked to recite the Vinaya text, and someone was asked to write it down, and then it was translated. The one Vibhasha master refers to Dharmagupta. The Dharma master Daobiao said in the preface to the 'Shariputra Abhidhamma Shastra': 'In the ninth year of Hongshi, Dharmagupta, Dharmanandin, and others ordered the writing of the original Sanskrit text, and it should be possible to translate it by the tenth year. However, because they could not understand each other, it was feared that it would not be perfect. By the sixteenth year, they gradually became familiar with Chinese, and they were asked to explain and translate it themselves, and then it was recorded.' The Dharma master Kumarajiva passed away in the eleventh year of Hongshi. The current reply letter is about the time when the Dharma master Kumarajiva was alive. It only says 'produced' and does not say 'translated', which clearly indicates that it was in the ninth year of Hongshi. The Dharma master Kumarajiva, below the Great Stone Temple, said that the people above were jointly translating the new scriptures with the Dharma master Kumarajiva. 'The Dharma treasury is profound and vast' means profound and vast, referring to the increasing number of scriptures and treatises, so it is said to be 'unheard of'. 'Working diligently day and night' comes from the 'Book of Songs', which says 'Working diligently day and night to serve one person', and one person refers to the Son of Heaven. 'Fei' means not, and 'xie' means laziness. 'Yongyong and respectful', 'yongyong' means harmonious. However, the meaning of the word 'yong' is the same as the word 'yong', which means harmonious. The 'Book of Documents' says 'achieve it with yongxi', which also means harmonious. The 'Erya' writes the word 'yong'. 'Su' means neat. 'Knowing the beginning and the end as if seeing the initial creation' refers to the complete Vinaya text, wanting it to be like when the Buddha first established it. 'Asking about things from time to time, speaking strangely and newly' refers to asking about things from time to time, and the language is strange and novel. 'Humbly participating in good fortune' means many, referring to participating in good deeds many times. 'Since I have not seen the gathering of Shakyamuni in Jeta Grove', 'since' refers to alone.
。獨不見祇桓盛集為恨。余無所恨也。字林雲。自從也。而慨不得與清勝君子同其法集者。謂不得與劉公同此集為恨耳。生上人頃在此下。竺道生也。數年謂過三年已上也。言話者。禹邁反。毛詩云。其維哲人告之話言。古訓云。話言古之善言也。說文云。會合善言也。謂生法師語話之間。常稱歎劉公也。中途還南君得與相見者。中途歸南。故君得相見也。未更近問惘悒者。近更不得書問。惘惘悒悒也。威道人至得君唸佛三昧詠下。似是劉公寄附也。遠法師作唸佛三昧詠及序。劉公等皆和。今言其事也。撿遠法師集。此但有三昧詠序。無三昧詠及和。收集不謹也。序云。夫稱三昧者何。思專想寂之謂。思專則志一不撓。想寂則氣虛神朗。氣虛則智恬其照。神朗則幽無不徹。斯二乃是自然之玄符。會一而致用也。此作興寄既高者。興謂與喻。寄謂寄意。子夏詩序云。詩有六義。一曰風。二曰賦。三曰比。四曰興。五曰雅。六曰頌。今言興即興也。寄即比也。有本作奧奇非也。辭致清婉者。辭章情雅理致婉媚也。能文之士率稱其美者。解文人皆稱善也可謂游涉聖門扣玄之唱者。此唸佛三昧詠。可謂游涉聖人門戶。扣擊玄旨之妙唱也。因來何少者。怪因行附來者少耳。什法師以午年出維摩經者。弘始八年屬午也。條記誠言者
【現代漢語翻譯】 現代漢語譯本：只是遺憾沒能親眼見到祇桓（祇樹給孤獨園，佛教早期重要場所）的盛大集會。除此之外，我沒有什麼遺憾的。字林解釋說，「自」有「自從」的意思。而慨嘆不能與清高賢勝的君子們一同參與那樣的佛法集會，是指不能與劉公（指劉遺民，東晉名士，廬山慧遠大師的在家弟子）一同參與這次集會，為此感到遺憾。生上人（指竺道生，著名佛教學者）之前在這裡住過幾年，這裡所說的幾年是指超過三年。『言話』，發音為禹邁反。《毛詩》說，『其維哲人告之話言』。《古訓》說，『話言，古之善言也』。《說文》說，『會合善言也』。意思是說，生法師（指竺道生）在談話之間，常常稱讚劉公。中途返回南方，君能夠與他相見，是指中途返回南方，所以君能夠與他相見。『未更近問惘悒者』，是指近來沒有書信問候，感到惘惘悒悒。威道人送來君的《唸佛三昧詠》，這似乎是劉公寄來的。遠法師（指慧遠大師）作了《唸佛三昧詠》及序，劉公等人都作了和詩。現在說的是這件事。查閱遠法師的文集，這裡只有《三昧詠序》，沒有《三昧詠》及和詩，是收集得不夠仔細。序中說，『所謂三昧是什麼呢？是思慮專一，心想寂靜。思慮專一，則意志堅定不移；心想寂靜，則氣息虛靜，精神明朗。氣息虛靜，則智慧恬淡而明照；精神明朗，則幽深之處無不通徹。這二者乃是自然的玄妙符契，會合為一而發揮作用。』這裡所說的『作興寄既高者』，『興』是指比喻，『寄』是指寄託意旨。《子夏詩序》說，詩有六義，一是風，二是賦，三是比，四是興，五是雅，六是頌。現在所說的『興』就是興，『寄』就是比。有的版本寫作『奧奇』，是不對的。『辭致清婉者』，是指辭章情意高雅，理致婉轉優美。『能文之士率稱其美者』，是指懂得文章的人都稱讚它好。『可謂游涉聖門扣玄之唱者』，這首《唸佛三昧詠》，可以說是遊歷聖人門庭，叩擊玄妙旨意的美妙歌唱。『因來何少者』，是奇怪因為順路帶來的人太少了。什法師（指鳩摩羅什，著名佛經翻譯家）在午年翻譯《維摩經》，是指弘始八年，那一年是午年。『條記誠言者』 English version: I only regret not witnessing the grand assembly at Gīvana (Jetavana Monastery, an important early Buddhist site). I have no other regrets. The Zilin dictionary explains that '自' (zì) means 'since'. And lamenting not being able to participate in such a Dharma assembly with noble and virtuous gentlemen refers to regretting not being able to participate in this assembly with Liu Gong (Liu Yimin, a famous recluse of the Eastern Jin Dynasty and a lay disciple of Master Huiyuan of Mount Lu), and feeling regret for this. The Venerable Sheng (Zhu Daosheng, a famous Buddhist scholar) lived here for several years before, and the 'several years' mentioned here means more than three years. '言話' (yánhuà), pronounced yǔ mài fǎn. The Book of Poetry says, '其維哲人告之話言' (qí wéi zhérén gàozhī huàyán). The Ancient Instructions say, '話言, 古之善言也' (yánhuà, gǔ zhī shàn yán yě). The Shuowen dictionary says, '會合善言也' (huìhé shàn yán yě). It means that Dharma Master Sheng (Zhu Daosheng) often praised Liu Gong in his conversations. Returning to the South midway, you were able to meet him, which means that returning to the South midway, you were able to meet him. '未更近問惘悒者' (wèi gēng jìn wèn wǎng yì zhě) refers to not having received letters of inquiry recently, and feeling lost and uneasy. The Daoist Wei sent the 'Ode to the Samadhi of Buddha Recitation' by you, which seems to have been sent by Liu Gong. Dharma Master Yuan (Master Huiyuan) composed the 'Ode to the Samadhi of Buddha Recitation' and its preface, and Liu Gong and others composed responding poems. Now it is talking about this matter. Checking Dharma Master Yuan's collection, there is only the 'Preface to the Samadhi Ode', but not the 'Samadhi Ode' and the responding poems, which means the collection was not careful enough. The preface says, 'What is meant by samadhi? It is single-minded contemplation and quietude of thought. Single-minded contemplation leads to unwavering will; quietude of thought leads to a serene spirit. A serene spirit leads to wisdom that is tranquil and illuminating; a bright spirit leads to complete penetration of the profound. These two are natural and mysterious correspondences, uniting as one to exert their function.' What is said here, '作興寄既高者' (zuò xīng jì jì gāo zhě), '興' (xīng) refers to metaphor, and '寄' (jì) refers to entrusting meaning. The Preface to the Book of Poetry by Zixia says that poetry has six meanings: first is feng, second is fu, third is bi, fourth is xing, fifth is ya, and sixth is song. The '興' (xīng) mentioned now is xing, and the '寄' (jì) is bi. Some versions write '奧奇' (ào qí), which is incorrect. '辭致清婉者' (cízhi qīngwǎn zhě) refers to the elegance of the language and the graceful and beautiful reasoning. '能文之士率稱其美者' (néngwén zhīshì lǜ chēng qí měi zhě) refers to those who understand literature all praising its goodness. '可謂游涉聖門扣玄之唱者' (kěwèi yóushè shèngmén kòu xuán zhī chàng zhě), this 'Ode to the Samadhi of Buddha Recitation' can be said to be a wonderful song that travels through the gates of the sages and knocks on the profound meaning. '因來何少者' (yīn lái hé shǎo zhě) is wondering why so few people brought it along the way. Dharma Master Shi (Kumarajiva, a famous translator of Buddhist scriptures) translated the Vimalakirti Sutra in the year of wu, which refers to the eighth year of Hongshi, which was the year of wu. '條記誠言者' (tiáo jì chéng yán zhě)
【English Translation】 English version: I only regret not witnessing the grand assembly at Gīvana (Jetavana Monastery, an important early Buddhist site). I have no other regrets. The Zilin dictionary explains that '自' (zì) means 'since'. And lamenting not being able to participate in such a Dharma assembly with noble and virtuous gentlemen refers to regretting not being able to participate in this assembly with Liu Gong (Liu Yimin, a famous recluse of the Eastern Jin Dynasty and a lay disciple of Master Huiyuan of Mount Lu), and feeling regret for this. The Venerable Sheng (Zhu Daosheng, a famous Buddhist scholar) lived here for several years before, and the 'several years' mentioned here means more than three years. '言話' (yánhuà), pronounced yǔ mài fǎn. The Book of Poetry says, '其維哲人告之話言' (qí wéi zhérén gàozhī huàyán). The Ancient Instructions say, '話言, 古之善言也' (yánhuà, gǔ zhī shàn yán yě). The Shuowen dictionary says, '會合善言也' (huìhé shàn yán yě). It means that Dharma Master Sheng (Zhu Daosheng) often praised Liu Gong in his conversations. Returning to the South midway, you were able to meet him, which means that returning to the South midway, you were able to meet him. '未更近問惘悒者' (wèi gēng jìn wèn wǎng yì zhě) refers to not having received letters of inquiry recently, and feeling lost and uneasy. The Daoist Wei sent the 'Ode to the Samadhi of Buddha Recitation' by you, which seems to have been sent by Liu Gong. Dharma Master Yuan (Master Huiyuan) composed the 'Ode to the Samadhi of Buddha Recitation' and its preface, and Liu Gong and others composed responding poems. Now it is talking about this matter. Checking Dharma Master Yuan's collection, there is only the 'Preface to the Samadhi Ode', but not the 'Samadhi Ode' and the responding poems, which means the collection was not careful enough. The preface says, 'What is meant by samadhi? It is single-minded contemplation and quietude of thought. Single-minded contemplation leads to unwavering will; quietude of thought leads to a serene spirit. A serene spirit leads to wisdom that is tranquil and illuminating; a bright spirit leads to complete penetration of the profound. These two are natural and mysterious correspondences, uniting as one to exert their function.' What is said here, '作興寄既高者' (zuò xīng jì jì gāo zhě), '興' (xīng) refers to metaphor, and '寄' (jì) refers to entrusting meaning. The Preface to the Book of Poetry by Zixia says that poetry has six meanings: first is feng, second is fu, third is bi, fourth is xing, fifth is ya, and sixth is song. The '興' (xīng) mentioned now is xing, and the '寄' (jì) is bi. Some versions write '奧奇' (ào qí), which is incorrect. '辭致清婉者' (cízhi qīngwǎn zhě) refers to the elegance of the language and the graceful and beautiful reasoning. '能文之士率稱其美者' (néngwén zhīshì lǜ chēng qí měi zhě) refers to those who understand literature all praising its goodness. '可謂游涉聖門扣玄之唱者' (kěwèi yóushè shèngmén kòu xuán zhī chàng zhě), this 'Ode to the Samadhi of Buddha Recitation' can be said to be a wonderful song that travels through the gates of the sages and knocks on the profound meaning. '因來何少者' (yīn lái hé shǎo zhě) is wondering why so few people brought it along the way. Dharma Master Shi (Kumarajiva, a famous translator of Buddhist scriptures) translated the Vimalakirti Sutra in the year of wu, which refers to the eighth year of Hongshi, which was the year of wu. '條記誠言者' (tiáo jì chéng yán zhě)
。記誠信之言也。義承有本者。謂承什法師也。來問婉切難為郢人者。婉曲切要難酬答也。郢人者。莊子雜篇徐無鬼章云。莊子送葬。至惠子之墓。顧謂從者曰。郢人以堊墁其鼻端。若蠅翼。使匠石斫之。匠石運斧成風而斫之。盡堊而鼻不傷。郢人立不失容。宋無君聞之。召匠石曰。嘗試為寡人為之。匠石云。臣嘗能斫之。然臣質已死久矣。自夫子之死也。吾無以為質矣。吾無與言矣。郭象注云。非夫不動之質忘言之對。則雖有至言妙斫。而無所取之。今謂劉公之問。事同匠石。肇公之答。事同郢人。問能而答難也。貧道思不關微兼拙於筆語者。思慮不關涉于幽微。筆語復非巧妙。小雅云。關達也。微無也。且至趣無言下。至理不可說。即不二法門也。如什法師共佛陀耶舍。在秦王座。秦王問實相義。二人相視竟無所答也。云云不已者。云言也。已止也。雖復多言。無所論辨也。聊以狂言者。妄言也。
疏云稱聖心者冥寂理極同無下 第二章正答問也。文亦有二。前通答。后別答。今初也。以此為懷自可忘言內得下。理既深玄。忘言心內自得。所不論耳。復何足以人情之所異下。何足何得也。據孝經何足猶何能也。人情淺近。至理深遠。何得以近情而求遠理耶。
疏云談者謂窮靈極數妙盡冥符下 第二別
【現代漢語翻譯】 現代漢語譯本： 這是爲了記錄誠信的言論。『義承有本者』，指的是繼承鳩摩羅什法師的教法。『來問婉切難為郢人者』，意思是提問委婉懇切，難以像郢人那樣應對。『郢人』出自《莊子·雜篇·徐無鬼》：莊子送葬，路過惠子的墓，回頭對隨從說：『郢地有個人用白土塗在鼻尖上，像蒼蠅翅膀一樣薄，讓匠石來砍掉它。匠石揮動斧頭，風聲呼呼，把白土全部砍掉，而鼻子卻沒有受傷。郢人站在那裡，面不改色。』宋國的國君聽到這件事，召見匠石說：『你嘗試為我做這件事。』匠石說：『我曾經能砍掉它，但是我的搭檔已經去世很久了。自從惠子先生去世后，我就沒有可以配合的人了。我沒有可以和他交流的人了。』郭象註解說：『如果不是心神不動、忘卻言語的配合，即使有精妙的言辭和高超的技藝，也無從施展。』現在說劉公的提問，就像匠石面臨的難題；肇公的回答，就像郢人的應對。提問者能力高超，回答者感到困難。貧道認為自己的思考不涉及精微之處，而且不擅長用文字表達。『思不關微兼拙於筆語者』，意思是思考不涉及幽深微妙之處，文字表達也不巧妙。《詩經·小雅》說：『關』是通達的意思，『微』是沒有的意思。而且至高的趣味在於無言之中，至深的道理不可言說，這就是不二法門。例如鳩摩羅什法師和佛陀耶舍，在秦王的座前，秦王問什麼是實相的意義，兩人互相看著，最終都沒有回答。『云云不已者』，『云』是說的意思，『已』是停止的意思，即使說了很多，也沒有什麼可以辯論的。『聊以狂言者』，意思是姑且用妄語來回答。
疏文說：『稱聖心者冥寂理極同無下』，第二章是正式回答提問。文章也有兩部分，前面是總的回答，後面是分別回答。現在是第一部分。『以此為懷自可忘言內得下』，道理既然深奧玄妙，那麼忘卻言語，在內心自然可以領會，所以不加以討論罷了。『復何足以人情之所異下』，『何足』就是『何得』，根據《孝經》，『何足』相當於『何能』。人情淺薄，至理深遠，怎麼能用淺近的人情來尋求深遠的道理呢？
疏文說：『談者謂窮靈極數妙盡冥符下』，第二部分是分別回答。
【English Translation】 English version: These are words to record sincere statements. 'Yi Cheng You Ben Zhe' (義承有本者, meaning 'the righteousness is inherited from a source') refers to inheriting the teachings of Master Kumarajiva (鳩摩羅什法師). 'Lai Wen Wan Qie Nan Wei Ying Ren Zhe' (來問婉切難為郢人者, meaning 'the question is gentle and earnest, making it difficult to respond like the person from Ying') means the question is asked in a gentle and earnest manner, making it difficult to respond like the person from Ying. 'Ying Ren' (郢人, meaning 'the person from Ying') comes from the chapter 'Xu Wu Gui' (徐無鬼) in the book 'Zhuangzi' (莊子): Zhuangzi was attending a funeral and passed by the tomb of Huizi (惠子). He turned to his followers and said, 'In the land of Ying, there was a person who applied white clay to the tip of his nose, as thin as a fly's wing, and had the artisan Shi (匠石) chop it off. Artisan Shi swung his axe, creating a whooshing sound, and chopped off all the white clay without injuring the nose. The person from Ying stood there without changing expression.' The ruler of the state of Song (宋國) heard about this and summoned artisan Shi, saying, 'Try to do this for me.' Artisan Shi said, 'I was once able to chop it off, but my partner has been dead for a long time. Since the death of Master Huizi, I have had no one to cooperate with. I have no one to communicate with.' Guo Xiang (郭象) commented, 'If it is not a cooperation of an unmoving mind and forgetting words, even with exquisite words and superb skills, there is no way to apply them.' Now, it is said that Liu Gong's (劉公) question is like the difficulty faced by artisan Shi; Zhao Gong's (肇公) answer is like the response of the person from Ying. The questioner is highly capable, and the respondent feels difficulty. This poor monk believes that his thinking does not involve subtle points, and he is not good at expressing himself in writing. 'Si Bu Guan Wei Jian Zhuo Yu Bi Yu Zhe' (思不關微兼拙於筆語者, meaning 'thinking does not involve subtlety and is clumsy in writing') means that thinking does not involve profound and subtle points, and writing is not skillful. The 'Book of Odes' (詩經) says, 'Guan' (關) means to understand, and 'Wei' (微) means nothing. Moreover, the highest interest lies in silence, and the deepest truth cannot be spoken, which is the non-dual dharma gate. For example, Master Kumarajiva and Buddhayasas (佛陀耶舍) were in front of the King of Qin (秦王), and the King of Qin asked what the meaning of true reality is. The two looked at each other and ultimately did not answer. 'Yun Yun Bu Yi Zhe' (云云不已者, meaning 'saying and saying without stopping'), 'Yun' (云) means to say, and 'Yi' (已) means to stop. Even if much is said, there is nothing to argue about. 'Liao Yi Kuang Yan Zhe' (聊以狂言者, meaning 'just using wild words'), means to answer with reckless words.
The commentary says: 'Cheng Sheng Xin Zhe Ming Ji Li Ji Tong Wu Xia' (稱聖心者冥寂理極同無下, meaning 'those who praise the sage's mind are silent and still, the principle is ultimate and the same as nothingness'), the second chapter is the formal answer to the question. The article also has two parts, the first is the general answer, and the second is the separate answer. Now is the first part. 'Yi Ci Wei Huai Zi Ke Wang Yan Nei De Xia' (以此為懷自可忘言內得下, meaning 'holding this in mind, one can forget words and obtain it internally'), since the principle is profound and mysterious, then forgetting words and naturally understanding it in the heart, so it is not discussed. 'Fu He Zu Yi Ren Qing Zhi Suo Yi Xia' (復何足以人情之所異下, meaning 'how can it be different from human feelings'), 'He Zu' (何足) is 'He De' (何得), according to the 'Classic of Filial Piety' (孝經), 'He Zu' is equivalent to 'He Neng' (何能). Human feelings are shallow, and the ultimate principle is profound, how can one seek the distant principle with shallow human feelings?
The commentary says: 'Tan Zhe Wei Qiong Ling Ji Shu Miao Jin Ming Fu Xia' (談者謂窮靈極數妙盡冥符下, meaning 'those who talk about it say that they exhaust the spirit, the ultimate number, the subtlety, and the dark agreement'), the second part is the separate answer.
答前三問。即為三章。今答第一智體有知無知問也。文中有四。第一正答問。第二辨聖心。第三斥謂情。第四詰謬計。雖有四章。通是答問。今初牒其前言也。意謂妙盡冥符不可以定慧為名者。妙盡冥符。此是般若之心。一相不二。何得言其中有定慧二名耶。靈泊獨感不可稱群數以息者。此是般若之心。無不鑑照。何得言不應群數耶。兩言雖殊妙用常一者。妙盡冥符為一言。靈泊獨感為一言。一是動也。一是靜也。於我見跡則動靜有異。于聖本心則動靜不二也。
何者夫至人玄心默照下 第二辨聖心也。辨聖心即以釋前答也。文中有二。前離辨聖心離釋兩意。后合辨聖心合釋兩意。今先辨聖心。然後釋妙盡冥符不可以定慧為名也。玄心謂心合玄理也。默照謂潛照幽微也。理極同無。謂見空無之理。即與無同。無同故為極也。既曰為同同無不極者。既與無同。即是極智。無有不極之義也。何有同無之極而有定慧之名者。既與虛無理同。名之為極。何得於此極智。更有定慧兩名耶。定慧之名非同外之稱耶者。言此兩名是同無極智外名。不關極智體也。若稱生同內有稱非同者。若定慧二名生於同無極智之內者。有此二名。則非同無之智矣。若稱生同外稱非我也。若定慧兩名生於同無智外。此之二名不關於智。我謂智也
【現代漢語翻譯】 現代漢語譯本：現在回答前三個問題，也就是三章的內容。現在回答第一個關於智體有知無知的問題。這一部分有四點：第一，正面回答問題；第二，辨明聖心；第三，駁斥情識；第四，詰難錯誤的推論。雖然有四章，但都是爲了回答問題。現在先引用前面的話。意思是說，『妙盡冥符』（達到精妙的極致，與真理暗合），不可以『定』（禪定）和『慧』（智慧）來命名。『妙盡冥符』，這是般若（prajna，智慧）之心，一相不二，怎麼能說其中有『定』和『慧』這兩個名稱呢？『靈泊獨感』（心靈像空曠的湖泊一樣，獨立地感受），不可以『群數』（眾多現象）來稱量。這是般若之心，無所不照，怎麼能說它不應和眾多現象呢？這兩句話雖然不同，但精妙的作用始終是一樣的。『妙盡冥符』是一句話，『靈泊獨感』是一句話。一個是動，一個是靜。在我看來，動和靜是有區別的；但在聖人的本心中，動和靜是沒有區別的。 第二部分是辨明聖心。辨明聖心是爲了解釋前面的回答。這一部分有兩點：前面是分別辨明聖心和解釋，後面是合起來辨明聖心和解釋。現在先辨明聖心，然後解釋『妙盡冥符不可以定慧為名』。『玄心默照』（深奧的心默默地照耀），意思是說心與玄妙的道理相合。『理極同無』（道理達到極致就與空無相同），意思是說見到空無的道理，就與空無相同。因為與空無相同，所以是極致。既然說是與空無相同，那麼就沒有不極致的。怎麼會有與空無相同的極致，卻有『定』和『慧』的名稱呢？既然與虛無的道理相同，稱之為極致，怎麼能在這個極致的智慧中，還有『定』和『慧』這兩個名稱呢？『定慧之名非同外之稱耶』（『定』和『慧』的名稱不是與極致不同的外在稱謂嗎）？意思是說，這兩個名稱是與同無的極致智慧不同的外在名稱，與極致智慧的本體無關。『若稱生同內有稱非同者』（如果說這兩個名稱產生於同無的極致智慧之內，那麼有這兩個名稱，就不是同無的智慧了）。『若稱生同外稱非我也』（如果說『定』和『慧』這兩個名稱產生於同無的智慧之外，那麼這兩個名稱與智慧無關，我指的是智慧）。
【English Translation】 English version: Now, to answer the first three questions, which constitute three chapters. Now, to answer the first question regarding whether the Wisdom-body (智體) has knowledge or not. This section has four points: First, directly answering the question; second, clarifying the Saintly Mind (聖心); third, refuting emotional consciousness (謂情); fourth, questioning erroneous assumptions (謬計). Although there are four chapters, they all serve to answer the question. Now, let's first quote the preceding words. The meaning is that 'Subtle Exhaustion and Mysterious Accord' (妙盡冥符) – reaching the ultimate subtlety and secretly aligning with the truth – cannot be named by 'Samadhi' (定, meditation) and 'Wisdom' (慧, prajna). 'Subtle Exhaustion and Mysterious Accord,' this is the Prajna-heart (般若之心), one aspect and not two. How can it be said that within it there are the two names of 'Samadhi' and 'Wisdom'? 'The Spiritual Lake Uniquely Senses' (靈泊獨感) – the mind is like a vast lake, independently sensing – cannot be measured by 'multitudes' (群數, numerous phenomena). This is the Prajna-heart, illuminating everything without exception. How can it be said that it does not respond to numerous phenomena? Although these two statements are different, their subtle functions are always the same. 'Subtle Exhaustion and Mysterious Accord' is one statement, and 'The Spiritual Lake Uniquely Senses' is one statement. One is movement, and the other is stillness. From my perspective, movement and stillness are different; but in the Saint's original mind, movement and stillness are not two. The second part is clarifying the Saintly Mind. Clarifying the Saintly Mind is to explain the previous answer. This section has two points: The first part separately clarifies the Saintly Mind and explains; the second part combines clarifying the Saintly Mind and explaining. Now, let's first clarify the Saintly Mind, and then explain 'Subtle Exhaustion and Mysterious Accord cannot be named by Samadhi and Wisdom.' 'Profound Mind Silently Illuminates' (玄心默照) means that the mind aligns with profound principles. 'Principle Reaches the Ultimate and is Identical to Non-being' (理極同無) means that seeing the principle of emptiness and non-being is identical to non-being. Because it is identical to non-being, it is the ultimate. Since it is said to be identical to non-being, then there is nothing that is not ultimate. How can there be an ultimate that is identical to non-being, yet have the names of 'Samadhi' and 'Wisdom'? Since it is identical to the principle of emptiness, it is called the ultimate. How can there be, within this ultimate wisdom, the two names of 'Samadhi' and 'Wisdom'? 'Are the names of Samadhi and Wisdom not external designations different from the ultimate?' (定慧之名非同外之稱耶) means that these two names are external names different from the ultimate wisdom of being identical to non-being, and are not related to the essence of the ultimate wisdom. 'If it is said that these names arise within the ultimate wisdom of being identical to non-being, then having these two names is not the wisdom of being identical to non-being' (若稱生同內有稱非同者). 'If it is said that the two names of Samadhi and Wisdom arise outside the wisdom of being identical to non-being, then these two names are not related to wisdom; I am referring to wisdom' (若稱生同外稱非我也).
。又聖心虛微妙絕常境下。釋前虛泊獨感不可稱群數已息也。虛微謂虛無微妙也。常境謂常人境界。聖心不同。故云妙絕也。感無不應會無不通者。有感皆應。故無不應。有會必通。故無不通也。冥機潛運其用不勤者。冥機謂神心。神心潛用。不勤勞也。毛長詩傳云。勤勞也。爾雅云。勤病也。何為而息者。應化不息也。
且夫心之有也下 第二合辨聖心合釋兩意也。而其心之有者。凡論心之所以為有者。以其謂法而有故名心有耳。有自不有故聖心不有有者。有法當體。自非是有。故聖心不以有為有耳。不有有故有無有者。不以有法為有。故知有非是有也。無有故則無無者。法既非有。亦非是無也。無無故聖心不有不無者。前言無有。此言無無。法體既其無有無無。所以聖心不有不無耳。不有不無其神乃虛者。聖心不有不無。乃為虛妙。何者夫有也無也心之影響也下。覆疏釋前聖心不有不無也。聖心非有。妄謂為有。聖心非無。妄謂為無。有無之於聖心。如影響之於形聲。非真本也。言也像也影響之所攀緣者。攀緣影響之有無。故有言象。非謂影響之有無于言象。文語到說。故云爾也。何者。緣心謂有故言有。謂無故言無。緣此有有無之心。故有有無之言彖耳。言象。謂易云。文言象詞。以喻說有說無之言。像
【現代漢語翻譯】 現代漢語譯本：此外，聖人的心境虛空微妙，超越了尋常境界。解釋前面的『虛泊』，是說獨自感受到的境界無法用數量來衡量，一切言語都止息了。『虛微』指的是虛無而微妙。『常境』指的是常人的境界。聖人的心境與常人不同，所以說是『妙絕』。『感無不應，會無不通』，意思是說有所感應就必然迴應，有所交會就必然通達。『冥機潛運，其用不勤』，『冥機』指的是神妙的心。神妙的心在暗中執行，並不需要勤勞費力。毛萇的《詩傳》說，『勤』是勞累的意思。《爾雅》說，『勤』是病的意思。『何為而息』，指的是應化而不止息。
而且，關於心的存在，第二部分合起來辨析聖心，綜合解釋兩種含義。關於心的存在，凡是討論心之所以存在的原因，是因為它執著於法而認為有，所以才稱之為心有。因為有是從無有中產生的，所以聖人的心不執著于有。執著於法本身，本來就不是有。所以聖人的心不以有為有。不執著于有，所以知道有不是真正的有。既然沒有有，那麼也就沒有無。法既然不是有，也不是無。因為沒有無，所以聖人的心不執著于不有不無。前面說沒有有，這裡說沒有無。法的本體既不是有也不是無，所以聖人的心不執著于不有不無。不執著于不有不無，那麼神性就虛空了。為什麼呢？因為執著于有或者無，都是心的影響。進一步疏解前面所說的聖心不執著于不有不無。聖人的心本來不是有，卻妄以為是有；聖人的心本來不是無，卻妄以為是無。有和無對於聖人來說，就像影子和回聲對於形體和聲音一樣，不是真實的本體。言語和形象，都是影響所攀緣的對象。攀緣的是影響的有無，所以才有言語和形象，而不是說影響的有無取決於言語和形象。這是爲了說明文句的含義。為什麼呢？因為心認為有，所以才說有；認為無，所以才說無。因為執著于這種有有無無的心，所以才有有無的言語。言語和形象，指的是《易經》所說的文辭和卦象，用來比喻說明有和無的言語和卦象。
【English Translation】 English version: Furthermore, the sage's mind is empty and subtle, transcending the ordinary realm. Explaining the preceding 'emptiness and stillness,' it means that the uniquely felt state cannot be measured by numbers, and all speech ceases. 'Empty and subtle' refers to emptiness and subtlety. 'Ordinary realm' refers to the realm of ordinary people. The sage's mind is different from that of ordinary people, so it is said to be 'wonderfully transcendent.' 'Responding to every feeling, connecting to every meeting' means that there is a response to every feeling and a connection to every meeting. 'The hidden mechanism operates subtly, its use is not laborious,' 'hidden mechanism' refers to the divine mind. The divine mind operates subtly and does not require laborious effort. Mao Chang's commentary on the Book of Odes says that 'laborious' means tiring. The Erya says that 'laborious' means illness. 'Why does it cease?' refers to responding and transforming without ceasing.
Moreover, concerning the existence of the mind, the second part combines to distinguish the sage's mind and comprehensively explain the two meanings. Regarding the existence of the mind, whenever discussing the reason for the mind's existence, it is because it clings to the dharma (law, principle) and considers it to exist, so it is called mind-existence. Because existence arises from non-existence, the sage's mind does not cling to existence. Clinging to the dharma itself is not inherently existence. Therefore, the sage's mind does not take existence as existence. Not clinging to existence, therefore knowing that existence is not true existence. Since there is no existence, then there is no non-existence. Since the dharma is neither existence nor non-existence. Because there is no non-existence, the sage's mind does not cling to neither existence nor non-existence. The previous statement said there is no existence, and this statement says there is no non-existence. The essence of the dharma is neither existence nor non-existence, so the sage's mind does not cling to neither existence nor non-existence. Not clinging to neither existence nor non-existence, then the divine nature is empty. Why? Because clinging to existence or non-existence is the influence of the mind. Further explaining the previous statement that the sage's mind does not cling to neither existence nor non-existence. The sage's mind is originally not existence, but mistakenly considers it to be existence; the sage's mind is originally not non-existence, but mistakenly considers it to be non-existence. Existence and non-existence for the sage are like shadows and echoes for form and sound, not the true essence. Words and images are what the influence clings to. It clings to the existence or non-existence of the influence, so there are words and images, rather than saying that the existence or non-existence of the influence depends on words and images. This is to explain the meaning of the sentences. Why? Because the mind considers it to exist, so it says existence; considers it to be non-existence, so it says non-existence. Because it clings to this mind of existence and non-existence, there are words of existence and non-existence. Words and images refer to the words and hexagrams mentioned in the Book of Changes (I Ching), used to metaphorically explain the words and hexagrams of existence and non-existence.
有象無也。喻如說有。是塊然之有。說無。是豁爾之無。塊然是物塊。豁爾是虛空。此皆象也。即此象上有有無之言耳。有無既廢下。聖心非有非無。故云既廢。不得妄謂為有為無。故云心無影響也。影響既淪則言像莫測者。聖心既非有非無。則不可言有言無。像有象無。言象所不能測得聖心也。言像莫測則道絕群方者。易言方以類聚物以群分。今謂聖心不可言有言無。則與群方諸類永絕也。道絕群方故能窮盡極數者。以與群方永絕。故窮盡靈智。究極心數也。窮靈極數乃曰妙盡者。以窮極故。能無所不知。無所不鑒。故云妙盡也。妙盡之道本乎無寄者。既云妙盡。即是般若。既云般若。何有寄著耶。無寄在乎冥寂者。既云無寄。所以冥然寂然也。冥寂故虛以謂之者。既云冥寂。則無有名字。而云般若者。虛假為名也。妙盡在乎極數者。既云妙盡。必窮心數也。極數故數以應之者。雖云極數。能以數應。如經中說變化云爲無所不作也。數以應之故動與事會者。以心數應物。有感必臨。無不契會也。虛以謂之故道超名外者。假立名字。所以超名字之外也。道超名外因謂之無者。以聖心超名字之外。莫知何名。故名無心耳。動與事會因謂之有者。以聖心應物。故名有心耳。謂之有者應夫謂有下。謂聖心謂為有者。應彼謂有
【現代漢語翻譯】 現代漢語譯本： 『有象無也』。比喻說『有』，是凝固實在的『有』；說『無』，是空曠虛無的『無』。凝固實在就是指事物，空曠虛無就是指虛空。這些都是表象。只是在這些表象上才會有『有』或『無』的說法。 『有無既廢下，聖心非有非無』。所以說『既廢』，就是說不能胡亂地說它是有是無。所以說『心無影響也』。『影響既淪則言像莫測者』。聖人之心既不是『有』也不是『無』，就不能用『有』或『無』來描述。表象的『有』和表象的『無』，言語和表象都無法測度聖人之心。 『言像莫測則道絕群方者』。《易經》說，方以類聚，物以群分。現在說聖人之心不可說『有』不可說『無』，就是與各種類別永遠隔絕。『道絕群方故能窮盡極數者』。因為與各種類別永遠隔絕，所以能窮盡靈智，探究心之極數。 『窮靈極數乃曰妙盡者』。因為窮極，所以能無所不知，無所不鑒，所以說『妙盡』。『妙盡之道本乎無寄者』。既然說是『妙盡』，那就是般若（Prajna，智慧），既然是般若，哪裡還有寄託呢？『無寄在乎冥寂者』。既然說是『無寄』，所以是冥然寂然的。 『冥寂故虛以謂之者』。既然說是『冥寂』，就沒有名字，而說它是般若，只是虛假地給它一個名稱。『妙盡在乎極數者』。既然說是『妙盡』，必定窮盡心之極數。『極數故數以應之者』。雖然說是極數，卻能以數來應物，就像經中所說，變化云爲，無所不作。 『數以應之故動與事會者』。以心數應物，有感必應，沒有不契合的。『虛以謂之故道超名外者』。假立名字，所以超越名字之外。『道超名外因謂之無者』。因為聖人之心超越名字之外，不知道該如何稱呼，所以稱之為『無心』。『動與事會因謂之有者』。因為聖人之心應物，所以稱之為『有心』。 『謂之有者應夫謂有下』。說聖心為『有』，是應和那些認為『有』的說法。
【English Translation】 English version: 'Having an image is non-being.' This is like saying 'having,' which is a solid and real 'having'; saying 'non-being' is an empty and void 'non-being.' Solidity refers to things, and emptiness refers to the void. These are all images. It is only upon these images that there are statements of 'having' or 'non-being.' 'When both having and non-being are discarded, the sage's mind is neither having nor non-being.' Therefore, saying 'discarded' means that one cannot rashly say it is having or non-being. Therefore, it is said, 'the mind has no influence.' 'When influence is lost, then words and images cannot fathom it.' The sage's mind is neither 'having' nor 'non-being,' so it cannot be described with 'having' or 'non-being.' The 'having' of images and the 'non-being' of images, words and images cannot fathom the sage's mind. 'If words and images cannot fathom it, then the path is cut off from all directions.' The I Ching says that things gather by category and objects divide by group. Now, saying that the sage's mind cannot be said to be 'having' or 'non-being' means it is forever cut off from all categories. 'Because the path is cut off from all directions, it can exhaust the ultimate numbers.' Because it is forever cut off from all categories, it can exhaust spiritual wisdom and explore the ultimate numbers of the mind. 'Exhausting spiritual wisdom and ultimate numbers is called wondrous exhaustion.' Because it is exhaustive, it can know everything and illuminate everything, so it is called 'wondrous exhaustion.' 'The path of wondrous exhaustion is rooted in non-attachment.' Since it is said to be 'wondrous exhaustion,' that is Prajna (智慧, wisdom). Since it is Prajna, where is there attachment? 'Non-attachment lies in profound stillness.' Since it is said to be 'non-attachment,' it is therefore profoundly still. 'Because of profound stillness, it is called emptiness.' Since it is said to be 'profound stillness,' it has no name, and calling it Prajna is merely giving it a false name. 'Wondrous exhaustion lies in ultimate numbers.' Since it is said to be 'wondrous exhaustion,' it must exhaust the ultimate numbers of the mind. 'Because of ultimate numbers, numbers respond to it.' Although it is said to be ultimate numbers, it can respond to things with numbers, as the sutras say, transforming clouds and acting without anything it cannot do. 'Because numbers respond to it, movement and events coincide.' Using the numbers of the mind to respond to things, there is a response to every feeling, and nothing does not coincide. 'Because it is called emptiness, the path transcends names.' Falsely establishing names, therefore transcending names. 'Because the path transcends names, it is called non-being.' Because the sage's mind transcends names, it is not known what to call it, so it is called 'no-mind.' 'Because movement and events coincide, it is called having.' Because the sage's mind responds to things, it is called 'having-mind.' 'Saying it is having responds to those who say having.' Saying the sage's mind is 'having' is responding to those who say 'having.'
之人。強謂為有。聖心不然也。故經曰聖智無知下。引經為證。此是大品經之大意。無的文也。又是思益經意。彼經云。我得涅槃時。唯得諸法畢竟空性。以無所得故得。以無所知故知也。此言無相寂滅之道者。此經云無相之道也。又釋此無知無為之言。言無相之道也。有本云。此無言無相寂滅之道。謂此無知無為。是無言無相之道耳。豈曰有而為有下。豈曰者。言不如此也。言有未必為有。言無未為無。動靜亦然耳。
而今之談者多即言以定旨下 第三斥謂情也。今之談者。謂多時講論之人。亦可指劉公也。多即言以定旨。謂執文取定也。尋大方而徴隅懷前識以標玄者。老子云。大方無隅。又云。前識者道之華。以標玄也。而言前識。今言至理大方無隅。何以徴責其隅。前識非玄。何以懷前識以標玄也。而言前識者。河上注云。不知而言知。為前識也。存所存以必當者。存彼所存之法。以為必當理也。所存者。謂聖人有心也。是以聞聖有知謂之有心下。聞知定謂知。故謂知為有。聞無定謂無。故謂無為空也。有無之境邊見所存下。有無二邊。名為邊見。邊見之人。存此有無。此有無二見。不是中正不二之道也。何者萬物雖殊然性本常一者。一謂無相空也。不可而物然非不物者。不可為有物。然後非無物也。可
【現代漢語翻譯】 現代漢語譯本： 這樣的人，勉強說『有』。聖人的心不是這樣的。所以經書上說『聖智無知』，引用經文來作為證明。這是《大品經》的大意，沒有明確的文字。又是《思益經》的意思，那部經說：『我證得涅槃時，只是證得諸法畢竟空性，因為沒有所得才得到，因為沒有所知才知道。』這裡說的『無相寂滅之道』，這部經說是『無相之道』。又解釋這『無知無為』的話，說是『無相之道』。有的版本說：『這無言無相寂滅之道』，說這『無知無為』，是無言無相之道罷了。難道說『有』就是『有』嗎？』『難道說』，是說不是這樣的。說『有』未必就是『有』，說『無』未必就是『無』，動和靜也是這樣。 現在那些談論佛法的人，大多根據言辭來確定宗旨。這是第三個駁斥執著情見的錯誤。現在那些談論佛法的人，是指經常講論的人，也可以指劉公。大多根據言辭來確定宗旨，是說執著于文字來確定意義。『尋找廣大的方面卻責求邊角，懷抱先前的知識來標榜玄妙』，老子說：『大方沒有邊角。』又說：『先前的知識是道的虛華。』用來標榜玄妙。如果說先前的知識，現在說至理廣大沒有邊角，為什麼要責求它的邊角？先前的知識不是玄妙，為什麼要懷抱先前的知識來標榜玄妙呢？說到先前的知識，河上公註解說：『不知道卻說知道，就是先前的知識。』『儲存所儲存的，認為必定正確』，儲存他們所儲存的法，認為必定是正確的道理。所儲存的，是說聖人有心。因此聽到聖人有知就說是有心。聽到知道就一定認為是知道，所以說知道就是『有』。聽到沒有就一定認為是『無』，所以說『無』就是空。『有』和『無』的境界是邊見所儲存的，『有』和『無』兩種極端，叫做邊見。持有邊見的人，儲存這『有』和『無』。這『有』和『無』兩種見解，不是中正不二的道理。為什麼呢？萬物雖然不同，但本性本來是常一的。『一』是指無相空。『不可以說是物，然後不是無物』，不可以認為是『有物』，然後就不是『無物』。
【English Translation】 English version: Such a person forcefully asserts 'existence'. The mind of a sage is not like that. Therefore, the scripture says, 'The wisdom of a sage is without knowledge,' citing the scripture as proof. This is the general meaning of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), though not explicitly stated. It also reflects the meaning of the Vimalakirti Nirdesa Sutra, which says, 'When I attain Nirvana, I only attain the ultimate emptiness of all dharmas; because there is nothing to be attained, it is attained; because there is nothing to be known, it is known.' The 'path of no-form and tranquility' mentioned here, this sutra calls the 'path of no-form'. It further explains the words 'no-knowledge and no-action', saying it is the 'path of no-form'. Some versions say, 'This path of no-speech, no-form, and tranquility,' meaning that 'no-knowledge and no-action' is simply the path of no-speech and no-form. 'Does saying 'existence' truly mean existence?' 'Does saying' implies that it is not so. Saying 'existence' does not necessarily mean existence, and saying 'non-existence' does not necessarily mean non-existence; the same applies to movement and stillness. Those who discuss the Dharma nowadays mostly determine the meaning based on words. This is the third refutation of clinging to emotional views. Those who discuss the Dharma nowadays refer to those who frequently lecture, and may also refer to Liu Gong. They mostly determine the meaning based on words, meaning they cling to the text to fix the meaning. 'Seeking corners in the vast expanse, embracing prior knowledge to proclaim the profound,' Lao Tzu said, 'The great square has no corners.' He also said, 'Prior knowledge is the flower of the Tao,' used to proclaim the profound. If it is said to be prior knowledge, now saying that the ultimate truth is vast and without corners, why seek its corners? Prior knowledge is not profound, so why embrace prior knowledge to proclaim the profound? Regarding prior knowledge, He Shang Gong commented, 'Not knowing but claiming to know is prior knowledge.' 'Preserving what is preserved, believing it to be certainly correct,' they preserve the Dharma they preserve, believing it to be certainly the correct principle. What is preserved is the belief that the sage has a mind. Therefore, hearing that the sage has knowledge, they say he has a mind. Hearing 'knowledge', they certainly believe it to be knowledge, so they say knowledge is 'existence'. Hearing 'non-existence', they certainly believe it to be 'non-existence', so they say 'non-existence' is emptiness. 'The realm of existence and non-existence is what is preserved by biased views,' the two extremes of 'existence' and 'non-existence' are called biased views. Those who hold biased views preserve this 'existence' and 'non-existence'. These two views of 'existence' and 'non-existence' are not the middle, correct, and non-dual path. Why? Although the myriad things are different, their nature is originally always one. 'One' refers to no-form and emptiness. 'It cannot be said to be a thing, and then not be a non-thing,' it cannot be thought of as 'having a thing', and then not be 'without a thing'.
物於物則名相異陳下。有本直云可物。則名相異陳。理亦無爽。望不句例。則可物於物本是也。以物為物。故云可物於物。不以物為物。故云不物於物。名相為陳謂有也。物而即真謂空也。是以聖人不物於物下。不以物為有物。不以物為無物也。非有所以不取非無所以不捨者。杜預注春秋云。舍置也。非有故不可取。非無故不應舍也。不捨故妙存即真下。爾雅云。靡無也。以不可舍故。即是真空。以不可取故。無因有名相也。故經曰般若於諸法無取無舍下。大品經也。此攀緣之外下。此是思慮之外至理。故不可以有無詰責也。
請詰夫陳有無者下 第四詰謬計也。詰責謬計聖心為有之人也。夫智之生也極于相內者。此言凡智也。世諦有相。故凡智有知。凡智之生起。于有相之內。不過此也。法本無相聖智何知者。此言聖智也。聖智見真諦。真諦無相。故聖智無知也。世稱無知者下。世間凡言無知者。是木石等法也。靈鑒幽燭形於未兆者。此是聖智也。聖智靈鑒。照見幽微。未形之事已見也。形者現也。于者于也。兆謂卦兆也道無隱機寧曰無知者。無有隱機之道。而不知也。機者微小也。以靈鑒幽燭及道無隱機而義。寧可言無知乎。亦可靈鑒幽燭為一義。形於未兆為一義。道無隱機為一義也。且無知生於無知無無
知也者。無知者。謂無所知也。以無所知故云無知。此無知之名。生於無識也。知者聖智也。聖智無彼無知。故云無知無無知也。無有智也謂之非有下。無有故言非有。無無故言非無也。所也虛不失照下。虛是無也。照謂有也。虛而照。無即有也。照而虛。有則無也。泊然永寂靡執靡拘者。泊然謂恬泊也。拘謂拘執也。言寂滅故不可執也。孰能動之令有下。誰能起動令其有。安靜令其無耶。故經曰真般若者非有非無下。大品經意也。何則言其非有者下。其謂聖心也。言聖心非有者。非是有相之有耳。但言非有。不得遂是無。故云非謂是非有。非有是定無也。言聖心非無者。非是無物之無耳。但言非無。不得遂是有。故云非謂是非無。非無是定有也。如東西中三處相望。言中非東。不言即是西也。言中非西。不言即是東也。準前作語。應云言其非東者。言其非是東。非謂是非非東。東是定西也。言其非西者。言其非是西。非謂是非西。非西是定東也。問曰。言其非有者。可言非是有。何得非非有。言其非無者。言其非是無。何得非非無。以非有非無是中故也。東西中亦準於此。言其非東者。言其非是東。何得非非東。言其非西者。言其非是西。何得非非西。以非東非西是中故也。答。若非有非無是中。何勞別用中名乎。
【現代漢語翻譯】 現代漢語譯本 『知』的含義是『無知』，所謂的『無知』，是指『一無所知』。因為『一無所知』，所以稱之為『無知』。這個『無知』的名稱，是從沒有分別意識而產生的。『知』指的是聖人的智慧。聖人的智慧沒有彼和無知這樣的對立，所以說『無知』也『無無知』。『無有智』被稱為『非有』，因為沒有，所以說是『非有』；因為沒有『沒有』，所以說是『非無』。 『所』的含義是空虛而不失去照亮的能力。『虛』就是『無』，『照』就是『有』。空虛而能照亮，就是『無』即是『有』；照亮而又空虛，就是『有』即是『無』。『泊然永寂，靡執靡拘』，『泊然』是指恬淡寂靜。『拘』是指拘泥執著。意思是說，因為寂滅的緣故，所以不可執著。 『孰能動之令有』，是誰能夠使它從無到有，又使其從有到無，歸於安靜呢？所以經書上說，真正的般若智慧，既不是有，也不是無。《大品經》就是這個意思。 為什麼說它『非有』呢？這裡所說的『其』，指的是聖人的心。說聖人的心『非有』，不是指有相之『有』。只是說『非有』，不能就認為是『無』，所以說『非謂是非有』，『非有』才是真正的『無』。說聖人的心『非無』，不是指什麼都沒有的『無』。只是說『非無』，不能就認為是『有』，所以說『非謂是非無』，『非無』才是真正的『有』。就像東、西、中三個方位相互對應，說『中』不是『東』，但並不是說它就是『西』；說『中』不是『西』，但並不是說它就是『東』。按照前面的說法，應該說『言其非東者，言其非是東，非謂是非非東，東是定西也。言其非西者，言其非是西，非謂是非西，非西是定東也』。 問：說『言其非有者，可言非是有，何得非非有。言其非無者，言其非是無，何得非非無』，是因為『非有非無』是『中』的緣故嗎？東、西、中也可以這樣理解嗎？說『言其非東者，言其非是東，何得非非東。言其非西者，言其非是西，何得非非西』，是因為『非東非西』是『中』的緣故嗎？ 答：如果『非有非無』就是『中』，又何必另外使用『中』這個名稱呢？
【English Translation】 English version 『Knowing』 means 『unknowing』. The so-called 『unknowing』 means 『knowing nothing』. Because of 『knowing nothing』, it is called 『unknowing』. This name of 『unknowing』 arises from the absence of discriminating consciousness. 『Knowing』 refers to the wisdom of a sage. The wisdom of a sage has no opposition like 『that』 and 『unknowing』, so it is said that there is neither 『unknowing』 nor 『non-unknowing』. 『Having no wisdom』 is called 『non-being』 (非有). Because there is nothing, it is called 『non-being』; because there is no 『non-being』, it is called 『non-non-being』 (非無). 『That which』 (所) means emptiness without losing the ability to illuminate. 『Emptiness』 is 『nothingness』 (無), and 『illumination』 is 『being』 (有). Being empty yet able to illuminate means 『nothingness』 is 『being』; illuminating yet being empty means 『being』 is 『nothingness』. 『Serene and eternally silent, without attachment or constraint』 (泊然永寂，靡執靡拘): 『Serene』 means tranquil and quiet. 『Constraint』 (拘) means clinging and attachment. It means that because of extinction, one should not be attached. 『Who can move it to make it exist?』 (孰能動之令有): Who can cause it to arise from nothingness to being, and then cause it to return from being to nothingness, returning to tranquility? Therefore, the scriptures say that true Prajna wisdom is neither being nor non-being. This is the meaning of the Mahaprajnaparamita Sutra (大品經). Why is it said to be 『non-being』? The 『that』 (其) here refers to the mind of a sage. Saying that the mind of a sage is 『non-being』 does not refer to the 『being』 of phenomena. Simply saying 『non-being』 should not be taken as 『nothingness』, so it is said 『not to say it is non-being』 (非謂是非有), 『non-being』 is truly 『nothingness』. Saying that the mind of a sage is 『non-non-being』 does not refer to the 『nothingness』 of having nothing. Simply saying 『non-non-being』 should not be taken as 『being』, so it is said 『not to say it is non-non-being』 (非謂是非無), 『non-non-being』 is truly 『being』. It is like the three directions of east, west, and center corresponding to each other. Saying that 『center』 is not 『east』 does not mean that it is 『west』; saying that 『center』 is not 『west』 does not mean that it is 『east』. According to the previous statement, it should be said, 『Saying that it is not east means saying that it is not east, not saying that it is not not east, east is definitely west. Saying that it is not west means saying that it is not west, not saying that it is not not west, non-west is definitely east.』 Question: Saying 『Saying that it is non-being, one can say it is not being, how can it be not non-being? Saying that it is non-non-being, one can say it is not non-being, how can it be not non-non-being?』 is because 『non-being and non-non-being』 is the 『middle』 (中)? Can east, west, and center be understood in this way? Saying 『Saying that it is not east, one can say it is not east, how can it be not not east? Saying that it is not west, one can say it is not west, how can it be not not west?』 is because 『not east and not west』 is the 『middle』? Answer: If 『non-being and non-non-being』 is the 『middle』, then why bother using the name 『middle』 separately?
東西中亦爾也。又非東未必即是非東。南北亦非東也。非西直非西未必即是非西。南北亦非西也。以非東非西。形非有非無。則可知矣。非有非非有下。覆疏前語耳。是以須菩提終日說般若下。大品經文也。彼經云。諸天子聞須菩提說般若。天子云。諸夜叉語言尚可解。須菩提所說不可解。須菩提言。諸天子不解不知耶。我無所說也。此絕言之道下。此謂般若絕言語道不知。何以傳之也。而言知何以傳者。不知所傳也。如古詩云。枯桑知天風海水知天寒。言不知也。枯桑無葉。所以不知天風。海水不凍。所以不知天寒。知乃是不知耳。庶參玄君子下。庶望也。爾雅云。庶幾尚也。尚謂冀尚。冀尚亦望之別名也。謂劉公既參契玄理之耳。
又云宜先定聖心所以應會之道下 第二答前第二境智有相無相問也。前第二問中文有兩段。前明睹變之知應是有。后明睹變之知異無相。今先答后問。然後答前問也。談者似謂無相與變下。談者即劉公也。言不一者。謂異也。睹變則異乎無相下。明不一之所以也。謂見變動即是有相非無相也。見無相則無所見。不能撫接應會也。然則即真之義或有滯也者。若然則滯經中色即是空之義。色即是空故。名為真耳。經云色不異空空不異色下。大品經習應品文也。若如來旨下。若如所難來
【現代漢語翻譯】 現代漢語譯本： 『東西中亦爾也』，東方、西方、中間也是如此。『又非東未必即是非東』，不是東方，未必就一定不是東方。南方、北方也不是東方。『非西直非西未必即是非西』，不是西方，直接說不是西方，未必就一定不是西方。南方、北方也不是西方。『以非東非西，形非有非無，則可知矣』，用既非東方又非西方，來形容既非有也非無，那麼就可以理解了。『非有非非有下，覆疏前語耳』，『非有』和『非非有』之後，只是重複解釋前面的話罷了。『是以須菩提終日說般若下』，出自《大品經》。《大品經》中說，諸位天子聽須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說般若（Prajna，智慧）時，天子說：『諸位夜叉（Yaksa，一種守護神）的語言尚且可以理解，須菩提所說的卻不可理解。』須菩提說：『諸位天子是不理解、不知道嗎？我什麼也沒說啊。』『此絕言之道下』，這是說般若超越了言語之道，不知道，又怎麼能傳授呢？說知道又怎麼能傳授，是因為不知道所要傳授的是什麼。如同古詩所說：『枯桑知道天風，海水知道天寒。』說的就是不知道啊。枯桑沒有葉子，所以不知道天風；海水不結冰，所以不知道天寒。知道，其實就是不知道啊。『庶參玄君子下』，『庶』是希望的意思。《爾雅》中說：『庶，是希望的意思。』希望就是期望。期望也是希望的別名。說劉公已經參悟了玄妙的道理。
『又云宜先定聖心所以應會之道下』，這是第二個回答前面第二個關於境智有相無相的問題。前面第二個問題中有兩段，前面說明了『睹變之知』應該是有相的，後面說明了『睹變之知』是異於無相的。現在先回答後面的問題，然後再回答前面的問題。『談者似謂無相與變下』，『談者』就是劉公。『言不一者』，『不一』是不同的意思。『睹變則異乎無相下』，說明不同的原因。說見到變動就是有相，不是無相。見到無相，就什麼也見不到，不能撫慰接應。『然則即真之義或有滯也者』，如果這樣，那麼對於經中『色即是空』的意義或許有所滯礙。『色即是空』，所以稱為真。經中說『色不異空，空不異色下』，出自《大品經·習應品》。『若如來旨下』，如果像所提出的疑問一樣。
【English Translation】 English version: 『Things in the east and west are also like this.』 East, west, and the middle are also like this. 『Also, not east does not necessarily mean not east.』 Not east does not necessarily mean it is not east. South and north are also not east. 『Not west directly not west does not necessarily mean not west.』 Not west, directly saying not west, does not necessarily mean it is not west. South and north are also not west. 『Using not east and not west to describe neither existence nor non-existence, then it can be understood.』 Using neither east nor west to describe neither existence nor non-existence, then it can be understood. 『After not existence and not not existence, it is just repeating the previous words.』 『After not existence』 and 『not not existence,』 it is just repeating the previous words. 『Therefore, Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) speaks of Prajna (Prajna, wisdom) all day long.』 This comes from the 『Great Perfection of Wisdom Sutra』. In the 『Great Perfection of Wisdom Sutra』, it says that when the devas (Deva, gods) heard Subhuti speaking about Prajna, the devas said, 『The language of the Yakshas (Yaksa, a type of guardian spirit) can still be understood, but what Subhuti says cannot be understood.』 Subhuti said, 『Do the devas not understand or know? I have said nothing.』 『This is the path beyond words.』 This means that Prajna transcends the path of language. If you don't know, how can you transmit it? Saying you know and then transmitting it means you don't know what you are transmitting. It is like the ancient poem that says, 『The withered mulberry knows the wind of heaven, the seawater knows the cold of heaven.』 This is saying that they do not know. The withered mulberry has no leaves, so it does not know the wind of heaven; the seawater does not freeze, so it does not know the cold of heaven. Knowing is actually not knowing. 『Hoping that the gentlemen who study the profound will understand.』 『Hoping』 means expecting. The 『Erya』 says, 『Hoping is expecting.』 Expecting is another name for hoping. It is said that Liu Gong has already understood the profound principle.
『Also, it is said that one should first determine the way the sacred mind should respond and meet.』 This is the second answer to the second question about the appearance and non-appearance of the realm of wisdom. There are two parts to the second question. The first part explains that the 『knowledge of seeing change』 should have appearance, and the second part explains that the 『knowledge of seeing change』 is different from non-appearance. Now, answer the second question first, and then answer the first question. 『The speaker seems to think that non-appearance and change are...』 The 『speaker』 is Liu Gong. 『Saying not one』 means different. 『Seeing change is different from non-appearance.』 This explains the reason for the difference. Saying that seeing change means having appearance, not non-appearance. Seeing non-appearance means seeing nothing, unable to comfort and respond. 『Then the meaning of 『form is emptiness』 may be hindered.』 If so, then the meaning of 『form is emptiness』 in the sutra may be hindered. 『Form is emptiness,』 so it is called true. The sutra says, 『Form is not different from emptiness, emptiness is not different from form.』 This comes from the 『Great Perfection of Wisdom Sutra, Chapter on Practice and Response.』 『If the Buddha's intention is...』 If it is like the question asked.
意。則色空別也。前心見色。後心見空也。若一心見色下。出其過也。一心見色。則唯是色而不見空。何謂即空。下句反此也。然則空色兩陳莫定其本者。空色各別。故曰兩陳。既其各別。莫知經中相即之本意也。又云空色兩陳。不知色為空本。空為色本也。是以經云非色者。釋經本意。如下說也。誠以非色於色不非色于非色者。誠信也。信將非色之言非於色耳。不是非於非色也。若非色于非色下。卻難也。若經云非色于非色者。則是說太虛非色為非色耳。此欲明何理耶。太虛非色。凡人共知。此非真理。豈經中所明非色之本意也。若以非色於色下。辨經之本意也。若經言非色非於色者。明知色不異於非色耳。故知變即無相下。變即有也。無相無也。色既即空。有即無也。群情不同故教跡有異者。人心各別。故聖教不同。說有說空。言有異也。考之玄籍本之聖意者。楚詞注云。考校也。爾雅云。考成也。玄籍謂經也。本謂本盡也聖意。謂至人無心也。豈復真偽殊心空有異照耶者。尋經意則真偽不殊心。空有不異照。真謂真諦。偽謂俗諦。空有亦真俗也。是以照無相下。既空有不異。故照無仍照有。所以不失撫會之功。見有仍見無。所以不乖無相之旨也。造有不異無下。覆疏上意也。廣雅云。造詣也。小雅云。造適也。
【現代漢語翻譯】 意。那麼色和空就是不同的。前一念心看到的是色，后一念心看到的是空。『若一心見色下』，指出它的過失。如果一心只看到色，就看不到空，又怎麼能說是『即空』呢？下一句反過來也是這個意思。『然則空色兩陳莫定其本者』，空和色各自陳述，無法確定它們的根本，是因為空和色各自是獨立的，所以說是『兩陳』。既然它們各自獨立，就無法理解經中所說的相互即是的本意。又說，空和色各自陳述，不知道色是空的根本，空是色的根本。『是以經云非色者』，解釋經的本意，如下面所說。『誠以非色於色不非色于非色者』，這是確實的。相信『非色』的說法只是針對色而言，而不是針對非色而言。『若非色于非色下』，這是反駁。如果經文說『非色于非色』，那就是說太虛不是色，這已經是常識了。這又能闡明什麼道理呢？太虛不是色，這是凡人都知道的，這不是真正的道理，又怎麼會是經文中所要闡明的『非色』的本意呢？『若以非色於色下』，辨析經的本意。如果經文說『非色非於色』，那就明確地表明色與非色沒有區別。所以知道『變即無相下』，變就是有，無相就是無，色既然就是空，有也就是無。『群情不同故教跡有異者』，人心各不相同，所以聖人的教誨也不同，有說有，有說空，說法各有不同。『考之玄籍本之聖意者』，《楚辭注》說，『考』是考察的意思。《爾雅》說，『考』是完成的意思。『玄籍』指的是佛經。『本』是探究根本的意思。『聖意』指的是至人無心的境界。『豈復真偽殊心空有異照耶者』，探尋經文的意義，那麼真和偽就沒有不同的心，空和有也沒有不同的照見。真指的是真諦，偽指的是俗諦，空有也是真俗。『是以照無相下』，既然空和有沒有區別，所以照見無相仍然照見有，因此不會失去撫慰世人的功用；見有仍然見無，因此不會違背無相的宗旨。『造有不異無下』，再次闡述上面的意思。《廣雅》說，『造』是到達的意思。《小雅》說，『造』是前往的意思。
【English Translation】 The meaning is that color and emptiness are different. The previous thought sees color, and the subsequent thought sees emptiness. 'If one mind sees color,' it points out its fault. If one mind only sees color, then it does not see emptiness, so how can it be said to be 'identical to emptiness'? The next sentence reverses this meaning. 'However, if color and emptiness are presented separately, and their root cannot be determined,' it is because color and emptiness are independent of each other, so it is said to be 'presented separately.' Since they are independent of each other, it is impossible to understand the original meaning of mutual identity in the sutra. It is also said that color and emptiness are presented separately, not knowing that color is the root of emptiness, and emptiness is the root of color. 'Therefore, the sutra says non-color,' explaining the original meaning of the sutra, as explained below. 'Indeed, non-color in relation to color is not non-color in relation to non-color,' this is certain. Believe that the statement of 'non-color' is only directed at color, and not at non-color. 'If non-color in relation to non-color,' this is a rebuttal. If the sutra says 'non-color in relation to non-color,' then it is saying that the great void is not color, which is already common knowledge. What principle can this clarify? The great void is not color, which everyone knows, this is not a true principle, so how can it be the original meaning of 'non-color' that the sutra intends to clarify? 'If non-color in relation to color,' analyzing the original meaning of the sutra. If the sutra says 'non-color not in relation to color,' then it clearly shows that color and non-color are not different. Therefore, knowing 'transformation is identical to no-form,' transformation is existence, no-form is non-existence, since color is identical to emptiness, existence is also identical to non-existence. 'Different sentiments lead to different traces of teaching,' people's minds are different, so the teachings of the sages are also different, some say existence, some say emptiness, the statements are different. 'Examining the profound texts and basing it on the sage's intention,' the commentary on the 'Chu Ci' says, 'examining' means to investigate. The 'Er Ya' says, 'examining' means to complete. 'Profound texts' refers to Buddhist scriptures. 'Basing' means to explore the root. 'Sage's intention' refers to the state of no-mind of the perfect person. 'How can there be different minds for truth and falsehood, and different illuminations for emptiness and existence?' Exploring the meaning of the sutra, then there is no different mind for truth and falsehood, and no different illumination for emptiness and existence. Truth refers to ultimate truth (Paramārtha-satya), falsehood refers to conventional truth (Saṃvṛti-satya), emptiness and existence are also truth and falsehood. 'Therefore, illuminating no-form,' since emptiness and existence are not different, illuminating no-form still illuminates existence, so it does not lose the function of comforting people; seeing existence still sees no-form, so it does not violate the principle of no-form. 'Creating existence is not different from non-existence,' reiterating the above meaning. The 'Guang Ya' says, 'creating' means to arrive. The 'Xiao Ya' says, 'creating' means to go to.
未嘗不有下。未嘗未曾也。未曾不見有。此有猶是無。未曾不見無。此無猶是有耳。故曰不動等覺而建立諸法者。此是舊大品放光經語耳。今經雲實際也。實際是平等正覺所知之法也。故名實際為等覺耳。亦可言覺謂般若實際般若等。故詔實際為等覺。如涅槃云。十二因緣名為智慧。經云如胡瓜名為熱病。何者。胡瓜雖非熱病。能生執病。故名熱病。因緣雖非智慧。能證智慧。故名智慧。今亦如是。實際非是覺。與覺相似。故名等覺耳。以此而推寂用何妨者。何得謂異耶。如之何謂睹變之知異無相之照乎者。傷劉公言異也。之是語助。不計義也。直言如何將睹變之知異無相也。亦可云如之何者。言無如之何也。無如之何猶是無奈何也。汝言睹變之知異無相。則奈汝何也。
恐談者脫謂空有兩心下 第二答第二問中。前問睹變之知應是有也。即接前變之餘勢。因以答之。恐汝謂兩心有異。故言睹變之知是有非無耳。若能捨己心於封內下。己心於封執之內無著。故云舍也。玄機謂至理也。求至理於事相之外也。齊萬有於一虛者。莊子有齊物篇。今藉此意也。知萬有同一虛無耳。曉至虛之非無者。莊子云。至虛極守靜篤。今藉此語。名至理也。至理虛無。是即色之無。非斷無也。當言至人終日應會下。知有即無。雖有
【現代漢語翻譯】 現代漢語譯本：並非沒有『下』（指某種狀態）。『未嘗』就是『未曾』的意思，即『未曾不見有』。這裡的『有』仍然是『無』。『未曾不見無』，這裡的『無』仍然是『有』。所以說『不動等覺而建立諸法』，這是舊版《大品放光經》里的話。現在的經文說是『實際』（tathatā）。『實際』是平等正覺所知之法，所以稱『實際』為『等覺』。也可以說『覺』指的是般若，『實際般若』等等。所以詔示『實際』為『等覺』。如同《涅槃經》所說，『十二因緣』名為『智慧』。經文又說，『如胡瓜名為熱病』，為什麼呢？胡瓜雖然不是熱病，但能引發執著病，所以名為熱病。因緣雖然不是智慧，但能證得智慧，所以名為智慧。現在也是這樣，『實際』不是『覺』，但與『覺』相似，所以名為『等覺』。以此來推論，寂靜和作用又有什麼妨礙呢？怎麼能說是不同的呢？『如何將睹變之知異於無相之照呢？』這是傷感劉公說它們不同啊。『之』是語氣助詞，不計較意義。直接說『如何將睹變之知異於無相』呢？也可以說『如之何者』，意思是『沒有如之何』，『沒有如之何』就是『無可奈何』的意思。你說睹變之知異於無相，那麼我拿你怎麼辦呢？ 恐怕談論者錯誤地認為空和有是兩種心，這是第二部分回答第二個問題。前面問到『睹變之知』應該是『有』。緊接著前面的變化趨勢，因此用這個來回答。恐怕你認為兩種心有差異，所以說『睹變之知』是『有』，不是『無』。如果能捨棄自己的心於封閉的執著之內，自己的心在封閉的執著之內沒有執著，所以說是『舍』。『玄機』指的是至理。在事相之外尋求至理。『齊萬有於一虛』，莊子有《齊物論》篇，現在借用這個意思。知道萬有都是同一個虛無。『曉至虛之非無』，莊子說，『至虛極，守靜篤』，現在借用這句話，名為至理。至理虛無，這就是色即是空的『無』，不是斷滅的『無』。應當說至人終日都在應會，知道有即是無，雖然有
【English Translation】 English version: It is not that there is no 'lower' (referring to a certain state). 'Weichang' means 'weiceng', which is 'never not seeing existence'. This 'existence' is still 'non-existence'. 'Never not seeing non-existence', this 'non-existence' is still 'existence'. Therefore, it is said 'immovable sameness establishing all dharmas', this is from the old version of the Dapin Fangguang Jing. The current sutra says 'tathatā' (actual reality). 'Tathatā' is the dharma known by equal and correct enlightenment, so 'tathatā' is called 'equal enlightenment'. It can also be said that 'enlightenment' refers to prajna, 'tathatā prajna' and so on. Therefore, the edict 'tathatā' is 'equal enlightenment'. Just as the Nirvana Sutra says, 'Twelve links of dependent origination' are called 'wisdom'. The sutra also says, 'Like a cucumber is called a fever', why? Although a cucumber is not a fever, it can cause attachment sickness, so it is called a fever. Although dependent origination is not wisdom, it can realize wisdom, so it is called wisdom. It is the same now, 'tathatā' is not 'enlightenment', but it is similar to 'enlightenment', so it is called 'equal enlightenment'. Based on this reasoning, what harm is there in stillness and function? How can they be said to be different? 'How can the knowledge of observing change be different from the illumination of no-form?' This is lamenting that Liu Gong said they are different. 'Zhi' is a modal particle, not considering meaning. Directly say 'How can the knowledge of observing change be different from no-form?' It can also be said 'ru zhi he zhe', meaning 'there is no ru zhi he', 'no ru zhi he' means 'helpless'. You say that the knowledge of observing change is different from no-form, then what can I do with you? Fearing that the debater mistakenly thinks that emptiness and existence are two minds, this is the second part answering the second question. The previous question asked whether 'the knowledge of observing change' should be 'existence'. Following the previous trend of change, therefore use this to answer. Fearing that you think there is a difference between the two minds, therefore say that 'the knowledge of observing change' is 'existence', not 'non-existence'. If one can abandon one's own mind within the confines of attachment, one's own mind has no attachment within the confines of attachment, so it is said to be 'abandoning'. 'Xuanji' refers to the ultimate truth. Seeking the ultimate truth outside of phenomena. 'Equating all existence with one emptiness', Zhuangzi has the Qiwulun chapter, now borrowing this meaning. Knowing that all existence is the same emptiness. 'Understanding that ultimate emptiness is not non-existence', Zhuangzi said, 'Ultimate emptiness, guarding stillness with utmost sincerity', now borrowing this phrase, called ultimate truth. Ultimate truth is emptiness, this is the 'non-existence' of form is emptiness, not annihilation 'non-existence'. It should be said that the ultimate person is responding all day long, knowing that existence is non-existence, although there is
何妨。故云應會無所不為也。與物移推。謂進退同世間也。乘運撫化。謂乘機運撫萬化也。未始為。謂未曾有為也。聖心若此何有可取者。答前未釋所以不取之理也。此何所有所取而復須釋耶。有本云。何有何取。言不可取也。
又云無是乃所以為真是下 第三答前第三境智相對。有是無是有當無當也。亦可如來言耳者。亦可如汝來問之言。但未必然也。若能無心於為是而是于無是者。無心以是為是。而以無是為真是。此則言有真是。亦無爽也。當亦然也。則終日是不乖于無是者。無必為是。雖是而無。是當亦然也。據此言之。故前云亦可如來言耳。但恐有是于無是下。恐以有是為定是。有當為定當。則不可矣。所以為患者。以此為病耳。何者若真是可是下。釋所以為患也。則名相以形美惡是生者。有真不真。有可不可。則有美惡二名起。故有美惡兩心生。大為過患矣。生生奔競孰與止之者。生而復生。奔起交競不息。誰能與其止遏也。是以聖人空洞其懷者。字林雲。洞字動音。疾流貌也。今謂洞徹空虛懷抱不分別也。居動用之域而止無為之境下。身在動用之地。心在無為之界。跡在可名之內。本在絕言之所也。寂寥虛曠莫可以形名下。老子云。寂兮寥兮。獨立而不改。周行而不殆。釋名云。無聲曰寂。無色曰
【現代漢語翻譯】 何妨，所以說應機施設沒有什麼不能做的。『與物移推』，是說進退與世俗相同。『乘運撫化』，是說乘著時機來安撫萬物的變化。『未始為』，是說未曾有所作為。聖人的心境如果這樣，還有什麼可以執取的呢？這是回答前面沒有解釋的為什麼不執取的道理。『此何所有所取而復須釋耶』，有什麼可以擁有、可以執取，還需要解釋呢？有的版本說：『何有何取』，意思是不可執取。
又說『無是乃所以為真』，下面第三段回答前面第三個問題，即境與智相對。『有是無是』，是有是、無是、有當、無當。『亦可如來言耳者』，也可以說是如你來問的言語，但未必一定如此。『若能無心於為是而是于無是者』，如果能不執著于認為『是』就是『是』，而認為『無是』才是『真』，不用心去認為『是』才是『是』，而認為『無是』才是真，那麼就可以說有『真』，也沒有什麼差錯。『當』也是這樣。『則終日是不乖于無是者』，最終『是』也不違背『無是』，沒有必要一定認為是『是』，雖然是『是』，但實際上是『無』，『當』也應該是這樣。根據這個來說，所以前面說『亦可如來言耳』。『但恐有是于無是下』，是擔心把『有是』當作確定的『是』，把『有當』當作確定的『當』，那就不可行了。『所以為患者』，這就是問題所在。『何者若真是可是下』，解釋為什麼是問題。『則名相以形美惡是生者』，如果認為『真』就是『真』，『可』就是『可』，那麼就會因為外形的美醜而產生名相，有真與不真，有可與不可，那麼美與醜兩種概念就會產生，所以美與醜兩種心念就會產生，這就造成很大的過患了。『生生奔競孰與止之者』，生了又生，奔波競爭不停止，誰能阻止它呢？『是以聖人空洞其懷者』，《字林》中說，『洞』字讀作『動』音，是快速流動的樣子。現在所說的『洞徹』，是空虛懷抱，不分別。『居動用之域而止無為之境下』，身體處在動用的地方，心卻處在無為的境界。軌跡在可以稱說的範圍之內，根本卻在言語無法表達的地方。『寂寥虛曠莫可以形名下』，老子說：『寂靜啊，空曠啊，獨立不改變，循環執行而不停止。』《釋名》中說：『沒有聲音叫做寂，沒有顏色叫做』
【English Translation】 What harm is there? Therefore, it is said that one should respond to situations and there is nothing that cannot be done. 'Moving and shifting with things' means advancing and retreating in accordance with the world. 'Riding the momentum and nurturing transformation' means seizing opportunities to nurture the myriad transformations. 'Never having acted' means never having acted with intention. If the mind of a sage is like this, what is there to grasp? This answers the reason why one should not grasp, which was not explained earlier. 'What is there to possess or grasp that needs further explanation?' Some versions say: 'What is there to possess or grasp?' meaning that there is nothing to grasp.
Furthermore, it is said, 'Non-being is the reason for being true.' The third section below answers the third question from before, which is the opposition between realm and wisdom. 'Being is non-being' refers to being, non-being, appropriateness, and inappropriateness. 'It can also be said to be the words of the Tathagata' means it can also be said to be the words of your question, but it is not necessarily so. 'If one can be without mind in considering being as being, and consider non-being as being true,' if one can be without attachment to thinking that 'being' is 'being,' and consider 'non-being' as being true, without using the mind to think that 'being' is 'being,' but consider 'non-being' as being true, then it can be said that there is 'truth,' and there is no error. 'Appropriateness' is also like this. 'Then, all day long, being is not contrary to non-being,' ultimately 'being' does not contradict 'non-being,' there is no need to necessarily think it is 'being,' although it is 'being,' in reality it is 'non-being,' 'appropriateness' should also be like this. According to this, that is why it was said earlier, 'It can also be said to be the words of the Tathagata.' 'But fearing that being is in non-being' is fearing that 'being' is taken as definite 'being,' and 'appropriateness' is taken as definite 'appropriateness,' then it is not feasible. 'The reason for suffering' is that this is the problem. 'What is it? If truth is permissible,' explains why it is a problem. 'Then names and appearances arise from the beauty and ugliness of forms,' if one thinks that 'truth' is 'truth,' and 'permissible' is 'permissible,' then names and appearances will arise from the beauty and ugliness of external forms, there will be truth and untruth, there will be permissibility and impermissibility, then the two concepts of beauty and ugliness will arise, so the two thoughts of beauty and ugliness will arise, which will cause great suffering. 'Birth after birth, striving and competing, who can stop it?' Born again and again, rushing and competing without stopping, who can stop it? 'Therefore, the sage empties his mind,' in the Zilin it says, the character '洞' (dong) is pronounced '動' (dong), which is the appearance of rapid flow. The 'thorough understanding' that is spoken of now is an empty mind, without discrimination. 'Dwelling in the realm of activity and stopping in the realm of non-action,' the body is in the place of activity, but the mind is in the realm of non-action. Traces are within the scope of what can be said, but the root is in the place where words cannot express. 'Silent and vast, nothing can be named,' Lao Tzu said: 'Silent, vast, independent and unchanging, circulating without ceasing.' Shiming says: 'Without sound is called silence, without color is called'
寥。曠也。莫無也。今謂至人如此耳。而曰真是可是下。非劉公也。既其如此。何有真是可為是。至當可為當乎。喻曉也。雅正也。旨意也。恐是當之生下。恐真是至當之名生。人謂如此耳。物者人也。彼自不然何足以然耶者。彼謂聖心也。聖心不如此。何得言如此耶。
夫言跡之興異涂之所由生也下 第三總結也。其前書末云。遠法師亦好相領得。標位似各有本。或當不必理盡同也。又云。諸人屬有擊節者。今結意明不同擊節所以也。言跡者。莊子外篇天運章云。老聃謂孔丘曰。夫六經先王之陳跡。豈其所以跡哉。今子之所言猶跡也。夫跡履之出。而跡豈履哉。此謂言之於心。猶跡之於履也。言者所喻也。跡者能喻也。又即以言為跡。故云言跡耳。凡有言有跡。異見從此而生也。而言有所不言下。言但言所可言。所不可言者。言不能說也。跡但跡所可跡。所不可跡者。跡不能跡也。是以善言言者下。善以言言於心者。言所不言之處耳。善以跡跡于履者。跡所不跡之處耳。至理虛玄擬心已差況乃有言者。理本絕心。心擬已失。何況以言言得理耶。明我所解者。不可以言尋也。恐所示轉遠者。所指示更遠也。即如問書已遠於論。若更有問答更遠矣。庶通心君子下。謂劉公心悟玄理。故曰通心耳。于文外相求。不可
執文致難也。而言君子者。白虎通云。可為人君。能子萬人。故云君子。今謂大人可為君長。故名君子。子者男子之通稱也。如刺史為使君。帝王使人與百姓為君子。即君長之義也。若以子萬人為君子。則是一人之號。非餘人所當耳。
肇論疏卷中
(東南院本記云)。
保安元年十一月十一日。于太宰府點了。疏本草書。仍有不定。後者正之云云。
令同法寫點之。□移點敷々。重以正本。可挍合而已。如本記云。覺樹僧都御點也。尤可沉思(云云)。
沙門聖然 大正藏第 45 冊 No. 1859 肇論疏
肇論疏卷下
釋元康作
涅槃無名論並表上秦主姚興
此論第四明果申涅槃教也。論文有二。前表。后論。今初表。云涅槃之道妙絕言象。言象茍絕。豈有名哉。而有名者。假涅槃名也。既云假名。則實無名矣。今明實故。云涅槃無名。肇法師本因秦王而作此論。論成以上秦王。故有此表。表者表彰。表己心故。名為表也。古來凡有四秦秦始皇一也。名曰亡秦。符堅二秦也。名曰前秦。姚萇時三秦也。名曰後秦。沮渠蒙遜時四秦。名曰偽秦。今言秦王者。是後秦姚萇子姚興。興字略。有本作秦主。主亦王也。白
虎通云。王者往也。天下之所歸往。故名為王耳。
僧肇言者 表文有二。前且稱歎秦王。后明作論因起。初文有四。一嘆秦王。二敘涅槃。三明國恩。四自謙退。今初也。肇聞天得一以清。老子云。天得一以清。地得一以寧。谷得一以盈。萬物得一以生。候王得一以天下正(音征。為始皇名征。時人為諱正。呼以為征)。肇法師。略取彼意。文小改變也。伏惟陛下睿喆欽明。睿聖也。喆智也。欽敬也。明曉也。字林雲。陛下階陛也。言不敢直指聖人。指其階陛之下耳(此倒釋句。知之)。道與神會。語倒。乃是神與道會也。妙契環中。語出莊子。此以喻中道無生理也。莊子內篇云。彼是善得其偶。謂之道樞。樞始得其環中。以應乎無窮。郭象注云。是非反覆相尋無窮。謂之環中。環中空也。今言秦王妙契會於此也。理無不統。既契環中。諸理皆統。云無不統也。故能遊刃萬機。遊刃及萬機事如前解。弘道終日。終日弘道耳。語倒也。威被蒼生垂文作則。言秦王威。被及蒼生。蒼生者天生也。莊子云。天之蒼蒼其正色也。書云。彼蒼上蒼蒼皆天也。言垂示文章。作世間之軌則也。有本云。衣被蒼生。亦可然也。周易繫辭注云。衣被萬物。或然不如前也。所以域中有四大王一居焉。莊子云。道大。天大。地大。王
【現代漢語翻譯】 現代漢語譯本：『虎通云。王者往也。天下之所歸往。故名為王耳。』意思是說，『虎通』（hutong，此處應為音譯，具體含義不詳）象徵著王者所前往的地方，是天下人心所歸向之處，因此才被稱為『王』。
『僧肇言者 表文有二。前且稱歎秦王。后明作論因起。初文有四。一嘆秦王。二敘涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。三明國恩。四自謙退。今初也。』這段話說明僧肇（Sengzhao，人名，佛教僧人）的文章分為兩個部分。前一部分是讚美秦王（Qin Emperor，指秦朝的君主），后一部分說明寫作此文的緣起。文章的開頭部分有四個要點：一是讚歎秦王，二是敘述涅槃，三是闡明國家恩德，四是自我謙遜退讓。現在是第一點。
『肇聞天得一以清。老子云。天得一以清。地得一以寧。谷得一以盈。萬物得一以生。候王得一以天下正（音征。為始皇名征。時人為諱正。呼以為征）。肇法師。略取彼意。文小改變也。』僧肇聽聞天道得『一』（one，指道的本源）而清明。《老子》（Laozi，道家經典）中說：『天得一以清，地得一以寧，谷得一以盈，萬物得一以生，侯王得一以天下正。』（Laozi said: 'Heaven obtains oneness and becomes clear; earth obtains oneness and becomes tranquil; valleys obtain oneness and become full; all things obtain oneness and come to life; lords and kings obtain oneness and the empire is rectified.'）僧肇法師（Master Sengzhao）略微採用了其中的意思，並在文字上稍作改動。
『伏惟陛下睿喆欽明。』意思是說，恭敬地認為陛下英明睿智，令人敬佩。睿，指聖明；喆，指智慧；欽，指敬佩；明，指明曉。『字林』（Zilin，書名）中說：『陛下，指階陛。』（Zilin said: 'Your Majesty refers to the steps of the palace.'）意思是說，不敢直接指稱聖人，而是指稱他所站立的臺階之下（這是倒裝的解釋，需要理解）。
『道與神會。』（Dao and spirit meet.）這句話是倒裝，正確的說法應該是『神與道會』（Spirit meets with Dao）。
『妙契環中。』（Subtly corresponds to the center of the circle.）這句話出自《莊子》（Zhuangzi，道家經典），用以比喻中道（the Middle Way，佛教術語，指不偏不倚的道路）的無生之理。《莊子·內篇》（Zhuangzi Inner Chapters）中說：『彼是善得其偶，謂之道樞。樞始得其環中，以應乎無窮。』（Zhuangzi Inner Chapters said: 'That which is good at obtaining its counterpart is called the pivot of Dao. The pivot begins to obtain the center of the circle, so as to respond to infinity.'）郭象（Guo Xiang，人名，玄學家）註釋說：『是非反覆相尋無窮，謂之環中。』（Guo Xiang commented: 'Right and wrong repeatedly seeking each other without end is called the center of the circle.'）環中，指的是空（emptiness，佛教術語，指一切事物沒有固定不變的自性）。這裡是說秦王巧妙地契合於此。
『理無不統。』（No principle is not governed.）既然契合于環中，那麼所有的道理都被統攝，所以說沒有不被統攝的。
『故能遊刃萬機。』（Therefore, he can handle myriad affairs with ease.）『遊刃』（handle with ease）及『萬機』（myriad affairs）的解釋如前。
『弘道終日。』（Promote the Dao all day long.）應該是『終日弘道』（Promote the Dao all day long），是倒裝的說法。
『威被蒼生垂文作則。』（His majesty covers all living beings, and he leaves behind writings to serve as rules.）意思是說，秦王的威嚴覆蓋到所有蒼生。蒼生，指的是天所生的百姓。《莊子》（Zhuangzi）中說：『天之蒼蒼，其正色也。』（Zhuangzi said: 'The azure of the sky is its true color.'）《尚書》（Shangshu，儒家經典）中說：『彼蒼，上蒼，蒼皆天也。』（Shangshu said: 'That azure, the upper azure, all azure are the sky.'）意思是說，垂示文章，作為世間的準則。有的版本寫作『衣被蒼生』（clothe and cover all living beings），也可以說得通。《周易·繫辭》（Zhouyi Xici，儒家經典）的註釋中說：『衣被萬物。』（Zhouyi Xici commented: 'Clothe and cover all things.'）或許不如前面的說法更好。
『所以域中有四大王一居焉。』（Therefore, within the realm, there are four great kings, and one dwells therein.）《莊子》（Zhuangzi）中說：『道大，天大，地大，王大。』（Zhuangzi said: 'Dao is great, Heaven is great, Earth is great, and the King is great.'）
【English Translation】 English version: 'Hu Tong Yun. The king goes. Where the world returns. Therefore, it is called the king.' It means that 'Hu Tong' (虎通, here it should be a transliteration, the specific meaning is unknown) symbolizes the place where the king goes, the place where the hearts of the world return, so it is called 'King'.
'Sengzhao said that there are two parts to the memorial. The first praises the Qin Emperor, and the second explains the reason for writing the essay. The first part has four points: first, praising the Qin Emperor; second, describing Nirvana (涅槃, the Buddhist term for the state of liberation from the cycle of birth and death); third, clarifying the grace of the country; and fourth, self-deprecation and retreat. Now is the first point.' This passage explains that Sengzhao's (僧肇, a Buddhist monk) article is divided into two parts. The first part praises the Qin Emperor (秦王, the ruler of the Qin Dynasty), and the second part explains the reason for writing this article. The beginning of the article has four points: first, praising the Qin Emperor; second, describing Nirvana; third, clarifying the grace of the country; and fourth, self-deprecation and retreat. Now is the first point.
'Zhao heard that Heaven obtains oneness and becomes clear. Laozi said: Heaven obtains oneness and becomes clear; earth obtains oneness and becomes tranquil; valleys obtain oneness and become full; all things obtain oneness and come to life; lords and kings obtain oneness and the empire is rectified (pronounced Zheng, the name of the First Emperor, Shi Huangdi, was Zheng, and people at that time avoided using the name Zheng, so they called him Zheng). Master Sengzhao slightly adopted the meaning and made small changes to the text.' Sengzhao heard that the Dao of Heaven obtains 'oneness' (一, referring to the source of the Dao) and becomes clear. Laozi (老子, a Taoist classic) said: 'Heaven obtains oneness and becomes clear; earth obtains oneness and becomes tranquil; valleys obtain oneness and become full; all things obtain oneness and come to life; lords and kings obtain oneness and the empire is rectified.' Master Sengzhao slightly adopted the meaning and made small changes to the text.
'I respectfully think that Your Majesty is wise and discerning.' It means that I respectfully believe that Your Majesty is wise and admirable. Rui (睿) means sagacious; Zhe (喆) means wise; Qin (欽) means admirable; Ming (明) means discerning. 'Zilin' (字林, the name of a book) said: 'Your Majesty refers to the steps of the palace.' It means that one dares not directly refer to the sage, but refers to the steps below where he stands (this is an inverted explanation, which needs to be understood).
'Dao and spirit meet.' (道與神會) This sentence is inverted; the correct way to say it should be 'Spirit meets with Dao' (神與道會).
'Subtly corresponds to the center of the circle.' (妙契環中) This sentence comes from 'Zhuangzi' (莊子, a Taoist classic) and is used to metaphorize the principle of non-birth of the Middle Way (中道, the Buddhist term for the path of non-attachment). 'Zhuangzi Inner Chapters' (莊子·內篇) said: 'That which is good at obtaining its counterpart is called the pivot of Dao. The pivot begins to obtain the center of the circle, so as to respond to infinity.' Guo Xiang (郭象, a scholar of metaphysics) commented: 'Right and wrong repeatedly seeking each other without end is called the center of the circle.' The center of the circle refers to emptiness (空, the Buddhist term for the absence of fixed and unchanging self-nature in all things). Here it is said that the Qin Emperor subtly corresponds to this.
'No principle is not governed.' (理無不統) Since it corresponds to the center of the circle, then all principles are governed, so it is said that nothing is not governed.
'Therefore, he can handle myriad affairs with ease.' (故能遊刃萬機) The explanation of 'handle with ease' (遊刃) and 'myriad affairs' (萬機) is as before.
'Promote the Dao all day long.' (弘道終日) It should be 'Promote the Dao all day long' (終日弘道), which is an inverted way of saying it.
'His majesty covers all living beings, and he leaves behind writings to serve as rules.' (威被蒼生垂文作則) It means that the Qin Emperor's majesty covers all living beings. Living beings (蒼生) refers to the people born of Heaven. 'Zhuangzi' (莊子) said: 'The azure of the sky is its true color.' 'Shangshu' (尚書, a Confucian classic) said: 'That azure, the upper azure, all azure are the sky.' It means to leave behind writings as the rules of the world. Some versions write 'clothe and cover all living beings' (衣被蒼生), which is also understandable. The commentary on 'Zhouyi Xici' (周易·繫辭, a Confucian classic) said: 'Clothe and cover all things.' Perhaps it is not as good as the previous statement.
'Therefore, within the realm, there are four great kings, and one dwells therein.' (所以域中有四大王一居焉) 'Zhuangzi' (莊zi) said: 'Dao is great, Heaven is great, Earth is great, and the King is great.'
大。故云四大。以王能威被蒼生。垂文作則。類比余大也。
涅槃之道下 第二敘涅槃也。蓋是三乘之所歸。言三乘學人。皆歸此道也。方等之淵府。諸大乘經。皆名方等。十二部中。有方廣部。方廣即方等也。以其方弘正等。故云方等。然方等所明言跡非一。莫不皆以涅槃為窮理盡性究竟無餘。故云淵府。淵者淵池。府者府庫。淵池水深。府庫財多。毛詩云。淵深也。眇漭希夷絕視聽之域。眇然漭然。無聲無色。故云絕視聽也。幽致虛玄殆非群情所測。測量也。言涅槃理致幽深。非諸人之所測量也。殆幾也。幾近也(其音讀)。近非群情能測量也。
肇以人微 第三申國恩也。微微少也。謙辭耳。猥眾也。學肆謂學問之處也。周禮云。司市常以陳肆辦物。而學中陳引書史。如市肆列萬物也。肆陳也。今謂習學之處。名為學肆耳。在什公門下十有餘載。十九事什公。三十一亡。十餘年也。雖眾經殊致勝趣非一。大品法華等。各有意趣也。然涅槃一義。常以聽習為先。但言聽涅槃義。不言經也。尋下論文。往往有引涅槃文處。或可什公亡后。見涅槃經也。
但肇才識闇短 第四謙退也。識闇才短耳。漢書云。蒙荷也。漠漠不分明也。為竭愚不已如似有解。竭盡愚心。自謂不止。遂如有解也。然未經高
【現代漢語翻譯】 現代漢語譯本：『大』，所以叫做四大（地、水、火、風）。因為國王的威嚴能夠覆蓋百姓，制定典章制度，可以比作『大』。
涅槃之道下：第二部分敘述涅槃。涅槃是聲聞乘、緣覺乘、菩薩乘三乘所歸宿的地方。意思是說，三乘的修行人都歸向涅槃之道。方等（Vaipulya，大乘經典的總稱）的淵府：各種大乘經典，都叫做方等。在十二部經中，有方廣部，方廣就是方等。因為其內容廣大、弘揚正法、普遍平等，所以叫做方等。然而方等所闡明的言語事蹟並非只有一種，但都以涅槃為窮究真理、徹底覺悟、究竟圓滿的歸宿，所以說是淵府。淵，指深淵；府，指府庫。深淵水深，府庫財物多。《毛詩》說，淵就是深的意思。涅槃是眇茫、廣闊、稀微、寂靜，超越視覺和聽覺的境界。眇茫、廣闊，沒有聲音，沒有顏色，所以說是超越視覺和聽覺。涅槃的幽深精微、虛空玄妙，大概不是一般人的情效能夠測度的。測，是測量。意思是說，涅槃的理致幽深，不是一般人所能測量的。殆，是大概、幾乎的意思。幾乎不是一般人的情效能夠測量的。
肇以人微：第三部分陳述國家恩情。微，是微小，是謙辭。猥，是眾多。學肆，是指學習的地方。《周禮》說，司市經常在陳肆辦理貨物，而學中陳列引用書史，就像市場陳列各種貨物一樣。肆，是陳列的意思。現在把學習的地方叫做學肆。我在鳩摩羅什（Kumarajiva）門下十多年。十九歲侍奉鳩摩羅什，三十一歲去世，總共十多年。雖然眾多經典各有不同的旨趣和殊勝之處，例如《大品般若經》（Mahaprajnaparamita Sutra）、《法華經》（Lotus Sutra）等，各有其意趣，然而涅槃的意義，我常常以聽聞學習為先。這裡只說聽聞涅槃的意義，沒有說涅槃經。尋找下面的論文，往往有引用《涅槃經》文句的地方，或許是鳩摩羅什去世后，才見到《涅槃經》。
但肇才識闇短：第四部分是謙虛退讓。才識淺薄，才智短淺。漢書說，蒙是蒙受、承擔的意思。漠漠，是不分明的意思。爲了竭盡愚笨的心意，自認為不止於此，於是好像有所理解。然而未經高人指點。
【English Translation】 English version: 'Great,' hence the name Four Great Elements (earth, water, fire, and wind). Because a king's majesty can cover the populace and establish laws and regulations, it can be compared to 'greatness'.
Nirvana Path, Part 2: This section describes Nirvana. Nirvana is the destination of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). It means that practitioners of the Three Vehicles all turn towards the path of Nirvana. The profound treasury of Vaipulya (Mahayana sutras): Various Mahayana sutras are called Vaipulya. Among the twelve divisions of scriptures, there is the Vaipulya section; Vaipulya is Vaipulya. Because its content is vast, promotes the Dharma, and is universally equal, it is called Vaipulya. However, the words and deeds explained by Vaipulya are not just one kind, but all take Nirvana as the ultimate destination for thoroughly investigating truth, completely awakening, and achieving perfect fulfillment, so it is called a profound treasury. 'Profound' refers to a deep abyss; 'treasury' refers to a storehouse. A deep abyss has deep water, and a storehouse has many treasures. The Mao Shi (Book of Odes) says that 'profound' means deep. Nirvana is a realm of obscurity, vastness, subtlety, and tranquility, transcending the realms of sight and hearing. Obscure, vast, without sound, without color, so it is said to transcend sight and hearing. The profound subtlety and emptiness of Nirvana are probably not something that ordinary people's minds can fathom. 'Measure' means to estimate. It means that the principles of Nirvana are profound and not something that ordinary people can measure. 'Probably' means almost. It is almost not something that ordinary people's minds can measure.
Zhao, being insignificant: Part 3 describes the grace of the nation. 'Insignificant' is small, a humble expression. 'Numerous' means many. 'Learning place' refers to a place of study. The Zhou Li (Rites of Zhou) says that the market official often handled goods at the market, and in the school, books and history were displayed, just like various goods displayed in the market. 'Display' means to exhibit. Now, the place of learning is called a 'learning place'. I was under Kumarajiva's tutelage for more than ten years. I served Kumarajiva at the age of nineteen and passed away at the age of thirty-one, a total of more than ten years. Although the numerous scriptures each have different purposes and unique qualities, such as the Mahaprajnaparamita Sutra and the Lotus Sutra, each has its own intention, I often prioritized listening to and learning about the meaning of Nirvana. Here, it only mentions listening to the meaning of Nirvana, not the Nirvana Sutra. Looking at the following essays, there are often places where the text of the Nirvana Sutra is quoted, perhaps it was after Kumarajiva's death that I saw the Nirvana Sutra.
But Zhao's talent and knowledge are dim and short: Part 4 is humble and modest. My talent and knowledge are shallow and my wisdom is limited. The Han Shu (Book of Han) says that 'receive' means to receive and undertake. 'Indistinct' means not clear. In order to exhaust my foolish mind, I consider myself not limited to this, and thus seem to have some understanding. However, without the guidance of a master.
勝先唱不敢自決。似是見新涅槃經本。未有高勝之人先講。故云不自決耳。不幸什公去世咨參無所。不幸無幸也。先師既亡。何所咨問也。而陛下聖德不孤。論語。德不孤另。必有鄰也。神契。謂契于神理。亦可心神契會。不待言也。目擊道存。莊子外篇田子方章云。仲尼見溫伯雪子不言。子路曰。夫子欲見溫伯雪子久矣。見之而不言何也。仲尼曰。若夫人者。目擊而道存。亦不可以容聲也。快盡。說文云。快喜也。以啟末俗。故能振彼玄風。啟茲末俗。至姚興時。大弘佛法。今稱此事也。
一日遇蒙答安城候嵩書問無為宗極下 第二正明作論因緣也。文亦有四。一序作論之元由。二明作論之本意。三重序元由。四重明論意。今初。言遇蒙答者。姚興于什法師亡后。通四科義。一通不住法住般若中義。二通聖人放大光明義。三通三世義。四通一切法空義。通第四義云。夫道者以無為為宗。若其無為。復何所有耶。安城候姚嵩作書。難第一第二第四。不難第三三世義也。難第四義云。不審明道之者。以何為體。若以妙為體。若以妙為宗者。雖在諦先而非極。若以無有為妙者。必當有不無之因。因稱俱未冥。詎是不二之道。故論云。無于無者。必當有于有。有無相生。猶修短之形。然則有無之津。乃是邊見所存。姚
【現代漢語翻譯】 現代漢語譯本：勝先唱（shèng xiān chàng，第一個倡導者）不敢自己決斷。似乎是因為看到了新的《涅槃經》（Niè pán jīng，Nirvana Sutra）版本，還沒有德高望重的人先講解過，所以說不敢自己決斷。不幸的是鳩摩羅什（Jūmóluóshí，Kumārajīva）大師去世了，沒有可以諮詢的人。『不幸』其實是『無幸』的意思。先師已經去世，向誰去諮詢呢？而陛下您的聖明德行不是孤立的。《論語》（Lún yǔ，The Analects）中說：『有德之人不會孤單，一定有鄰居。』神契（shén qì，spiritual agreement），指與神理相契合，也可以說是心神領會，不需要言語表達。『目擊道存』（mù jī dào cún，understanding the Tao through direct experience），《莊子·外篇·田子方》（Zhuāngzǐ wài piān tián zǐ fāng，Zhuangzi, Outer Chapters, Tian Zifang）中說，仲尼（Zhòng ní，Confucius）見到溫伯雪子（Wēn bó xuě zǐ）一言不發。子路（Zǐ lù）說：『老師您想見溫伯雪子很久了，見到他卻不說話，為什麼呢？』仲尼說：『像那樣的人，通過眼神就能領會道，也不需要用聲音來表達。』『快盡』（kuài jìn，joyful and thorough），《說文》（Shuō wén，Shuowen Jiezi）中說，『快』是喜悅的意思。用來開啟末世的風俗，所以能夠振興那玄妙的風氣，開啟這末世的風俗。到姚興（Yáo xīng）時期，大力弘揚佛法，現在稱讚這件事。
有一天，遇到蒙先生回答安城侯（Ān chéng hóu）姚嵩（Yáo Sōng）的書信，詢問關於『無為宗極』（wú wéi zōng jí，the ultimate principle of non-action）的問題。這是第二部分，正式闡明寫作此論的因緣。文章也有四個部分：一是敘述寫作此論的緣由，二是闡明寫作此論的本意，三是再次敘述緣由，四是再次闡明論的本意。現在是第一部分，說到『遇到蒙先生回答』，是因為姚興在鳩摩羅什法師去世后，通達了四種義理：一是通達『不住法住般若』（bù zhù fǎ zhù bō rě，abiding in prajna without abiding in dharma）的義理，二是通達『聖人放大光明』（shèng rén fàng dà guāng míng，sages emitting great light）的義理，三是通達『三世』（sān shì，three periods of time: past, present, and future）的義理，四是通達『一切法空』（yī qiē fǎ kōng，emptiness of all dharmas）的義理。通達第四種義理時說：『道以無為為宗，如果無為，又有什麼存在呢？』安城侯姚嵩寫信，質疑第一、第二和第四種義理，沒有質疑第三種『三世』的義理。質疑第四種義理時說：『不知道闡明道的人，以什麼為本體？如果以妙（miào，subtlety）為本體，或者以妙為宗，即使在真諦之前，也不是終極。如果以無有為妙，必定有不無的原因，原因和結果都還沒有達到冥合，怎麼是不二之道呢？』所以論中說：『無于無者，必當有于有。』有和無相互產生，就像長和短相互依存一樣。那麼，執著于有和無，就是邊見所在。
【English Translation】 English version: Sheng Xianchang (Shèng Xiānchàng, the first advocate) dares not decide on his own. It seems that he saw a new version of the Nirvana Sutra (Niè pán jīng), and no one of high virtue had lectured on it before, so he said he dared not decide on his own. Unfortunately, Master Kumarajiva (Jūmóluóshí) passed away, and there was no one to consult. 'Unfortunately' actually means 'no fortune'. The former teacher has passed away, who can I consult? But Your Majesty's holy virtue is not isolated. The Analects (Lún yǔ) says: 'Virtue is not solitary, it must have neighbors.' Spiritual agreement (shén qì) refers to being in harmony with divine principles, or it can be said to be a meeting of minds, without the need for words. 'Understanding the Tao through direct experience' (mù jī dào cún), Zhuangzi, Outer Chapters, Tian Zifang (Zhuāngzǐ wài piān tián zǐ fāng) says, Confucius (Zhòng ní) met Wen Boxuezi (Wēn bó xuě zǐ) without saying a word. Zilu (Zǐ lù) said, 'Teacher, you have wanted to see Wen Boxuezi for a long time, but you didn't say anything when you saw him, why?' Confucius said, 'For a person like that, the Tao can be understood through eye contact, and there is no need to express it with sound.' 'Joyful and thorough' (kuài jìn), Shuowen Jiezi (Shuō wén) says, 'Kuai' means joy. It is used to open up the customs of the end times, so it can revitalize that profound atmosphere and open up the customs of this end times. During the Yao Xing (Yáo xīng) period, the Buddha-dharma was greatly promoted, and this matter is now praised.
One day, he encountered Meng's reply to the letter from Marquis Ancheng (Ān chéng hóu) Yao Song (Yáo Sōng), inquiring about the 'ultimate principle of non-action' (wú wéi zōng jí). This is the second part, formally clarifying the cause and condition for writing this treatise. The article also has four parts: first, it narrates the reason for writing this treatise; second, it clarifies the original intention of writing this treatise; third, it narrates the reason again; and fourth, it clarifies the intention of the treatise again. Now is the first part, saying 'encountered Meng's reply' because Yao Xing, after the death of Dharma Master Kumarajiva, understood four kinds of meanings: first, he understood the meaning of 'abiding in prajna without abiding in dharma' (bù zhù fǎ zhù bō rě); second, he understood the meaning of 'sages emitting great light' (shèng rén fàng dà guāng míng); third, he understood the meaning of the 'three periods of time' (sān shì: past, present, and future); and fourth, he understood the meaning of the 'emptiness of all dharmas' (yī qiē fǎ kōng). When he understood the fourth meaning, he said: 'The Tao takes non-action as its principle. If it is non-action, then what exists?' Marquis Ancheng Yao Song wrote a letter, questioning the first, second, and fourth meanings, but not questioning the third meaning of the 'three periods of time'. When questioning the fourth meaning, he said: 'I don't know what the person who explains the Tao takes as its substance? If it takes subtlety (miào) as its substance, or if it takes subtlety as its principle, even if it is before the ultimate truth, it is not ultimate. If it takes non-existence as subtlety, there must be a reason for not being non-existent. The reason and the result have not yet reached merging, how can it be the non-dual Tao?' Therefore, the treatise says: 'Those who are non-existent in non-existence must be existent in existence.' Existence and non-existence arise from each other, just like long and short depend on each other. Then, clinging to existence and non-existence is where biased views lie.
興次第答其所難。通第四難云。吾意以為道止無為。未悟所以宗也。
何者。夫眾生所以久流轉者。皆由著欲故也。具如此論文所明。肇公因此語。遂作涅槃論。今言遇蒙答書。即此書也。斯乃下。已前是姚興語。此下肇公稱歎也。自非道參文殊。參雜也。侔並也(玄湜意。參交參也。玄道交文殊大聖也。侔並未詳)。此二菩薩。一是法王子地菩薩。一是一生補處菩薩也。孰能正之。以參並菩薩。故能如此耳。使夫聖教卷而復舒幽旨淪而更顯也。以宣揚玄道為法城塹。故佛教雖卷。今時更舒。幽旨雖淪。今時更顯也。淪沒也。尋玩慇勤。尋讀玩味。不能捨離。且忻且悟。交在懷抱。動手舞蹈。無閑暇也。豈直當時之勝范。豈直言不但也。范法也。方者將來也。莊注云。凡言方。且未來也。
然聖旨淵玄下 第二作論之本意也。以姚興意旨深玄。故作論申明之也。可以匠彼先進拯拔高士。先進大德僧也。高士高才俗士也。言姚興之言。可以為先進大德之匠耳。可拔高才執迷之俗士耳。懼言題之流或未盡上意。言題是執著名言題目之類。以其見理微言約。故未盡姚與之意。故作論以明之也。庶擬孔易十冀之作。庶望也。孔子作十翼贊成易道。我今作十演。贊成姚主之意也。十翼者。古有兩釋。一云八卦一。說
【現代漢語翻譯】 現代漢語譯本： 他依次回答了姚興提出的難題。關於第四個難題，姚興說：『我以為道的境界在於無為，但還沒有領悟到它成為宗旨的原因。』 這是為什麼呢？眾生之所以長期在輪迴中流轉，都是因為執著于慾望的緣故。正如論文中所闡明的那樣。鳩摩羅什因此番話，創作了《涅槃論》。現在說的『遇蒙答書』，就是指這本書。『斯乃下』（這以下），『已前』（以上）是姚興說的話。『此下』（這以下）是鳩摩羅什的稱讚。如果不是對道的領悟能與文殊菩薩相比，誰能匡正它呢？（玄湜認為，『參』是交參，玄道與文殊大聖相交參。『侔』未詳。）這兩位菩薩，一位是法王子地的菩薩，一位是一生補處菩薩。正因為能與菩薩比肩，所以才能做到如此。使得聖教收卷之後又重新舒展，深奧的旨意沉淪之後又更加顯明。以宣揚玄妙的道為法城的護城河，所以佛教即使曾經衰微，如今又能重新興盛；深奧的旨意即使曾經隱沒，如今又能更加顯現。『淪』是沉沒的意思。仔細研讀，愛不釋手，既欣喜又有所領悟，交織在心中，手舞足蹈，沒有空閑。難道僅僅是當時的殊勝典範嗎？豈止是說不僅僅是。『范』是法則。『方』是指將來。（莊注說：凡是說『方』，就是指未來。） 『然聖旨淵玄下』（然而聖上的旨意深遠玄妙以下）是第二部分，說明了作論的本意。因為姚興的意旨深遠玄妙，所以作論來申明它。可以作為先進大德的榜樣，拯救拔除高才之士。（先進指大德僧侶，高士指高才的世俗之士。）意思是說，姚興的言論，可以作為先進大德的典範；可以拯救那些執迷不悟的高才之士。擔心『言題之流』或許沒有完全表達聖上的意思。（『言題』是指執著于名言題目之類。）因為他們見解淺薄，言辭簡略，所以沒有完全表達姚興的意圖，因此作論來闡明它。希望能夠效仿孔子作《十翼》來贊成《易經》的道理。我現在作《十演》，來贊成姚主的意圖。《十翼》，古有兩解，一說是八卦一說。
【English Translation】 English version: He answered the difficulties raised by Yao Xing in order. Addressing the fourth difficulty, Yao Xing said, 'I thought the state of Dao lies in non-action (Wuwei), but I have not yet understood why it becomes the principle.' Why is this? The reason why sentient beings are in long-term transmigration is all due to attachment to desires. Just as explained in the treatise. Kumārajīva (meaning: child prince) therefore, based on these words, created the Nirvana Sutra (Nirvana Sutra). The 'Encountering and Receiving Answers' now mentioned refers to this book. 'Si Nai Xia' (斯乃下, meaning: below this) and 'Yi Qian' (已前, meaning: above this) are the words of Yao Xing. 'Ci Xia' (此下, meaning: below this) is Kumārajīva's praise. If one's understanding of the Dao is not comparable to Mañjuśrī (meaning: gentle glory), who could correct it? (Xuan Shi believes that 'Can' (參, meaning: participate) is intermingling, the profound Dao intermingling with the great sage Mañjuśrī. 'Mou' (侔, meaning: equal) is not detailed.) These two Bodhisattvas, one is a Bodhisattva of the Dharma Prince ground, and one is a Bodhisattva awaiting one lifetime to Buddhahood. It is because of being able to be on par with Bodhisattvas that one can do this. Making the holy teachings, after being rolled up, unfold again, and the profound meaning, after being submerged, become even more apparent. Using the propagation of the profound Dao as the moat of the Dharma city, so even if Buddhism was once in decline, it can now flourish again; even if the profound meaning was once hidden, it can now become more apparent. 'Lun' (淪, meaning: submerge) means submerged. Carefully studying and savoring, unable to let go, both joyful and enlightened, intertwined in the heart, dancing with hands and feet, without leisure. Is it merely a remarkable model of that time? It is not just saying it is not merely. 'Fan' (范, meaning: model) is the law. 'Fang' (方, meaning: direction) refers to the future. (Zhuang's commentary says: Whenever 'Fang' is said, it refers to the future.) 『Ran Sheng Zhi Yuan Xuan Xia』 (然聖旨淵玄下, meaning: However, the holy will is profound and mysterious below) is the second part, explaining the original intention of writing the treatise. Because Yao Xing's intention is profound and mysterious, the treatise is written to clarify it. It can serve as a model for advanced virtuous monks and rescue and uplift talented scholars. ('Xian Jin' (先進, meaning: advanced) refers to virtuous monks, 'Gao Shi' (高士, meaning: high scholar) refers to talented secular scholars.) It means that Yao Xing's words can serve as a model for advanced virtuous monks; it can rescue those talented scholars who are deluded. Fearing that the 'Yan Ti Zhi Liu' (言題之流, meaning: those who cling to nominal topics) may not fully express the holy intention. ('Yan Ti' refers to those who cling to nominal topics.) Because their views are shallow and their words are brief, they have not fully expressed Yao Xing's intention, so the treatise is written to clarify it. Hoping to emulate Confucius's writing of the Ten Wings to praise the principles of the Book of Changes. I am now writing the Ten Evolutions to praise the intention of the ruler Yao. The Ten Wings, there are two interpretations in ancient times, one saying it is the eight trigrams.
卦二。序卦三。雜卦四。卦詞五。爻詞六。彖詞七。像家詞八。系詞九。文言十。二云。易有上下二經。各有彖詞象詞繇詞。是為六。文言七。系詞八。說卦九。雜離卦十。豈貪豐文。言不求多文也。毛長詩傳云。豐茂也。圖以弘顯幽旨。圖度弘顯姚主之幽旨也。論有九折十演。折難也。演答也。說文云。演水流也。義亦如之。博採眾經托證成喻。廣采眾文旨。為證為喻也。亦可舉喻證成也。迎述陛下無名之致。贊述涅槃無名之理致也。豈曰關詣神心。自言不能關涉造詣姚主之心也。不能窮盡道理契當佛意也。有本云。關詣語俗也。聊以擬儀玄門。擬謂準擬。儀儀像也。準像玄理之門。分佈班告學徒者耳。
論末章云下 第三重序元由也。姚興通初義末章。有此語耳。云比來諸家釋第一義諦。謂如此耳。大甚逕廷。逕遠也。廷直也。言如一物逕廷。然直去不可迴轉。有此一類人也。傷之甚耳。今姚主謂。諸家云第一義大空。甚空逕廷非常過人情也。若無聖人知無者誰。此姚主難諸家也。實如明詔實如明詔。肇公述成也。夫道恍惚窈冥。老子云。恍兮惚兮。其中有物。惚兮恍兮。其中有像。恍惚不定也。窈冥深邃也。說文釋之耳。若無聖人誰與道游。言有聖人證聖道與道遊行耳。頃諸學士下。言此學者。聞大虛。
【現代漢語翻譯】 現代漢語譯本： 卦二（指《周易》的第二卦，坤卦）。序卦三（指《序卦傳》，是解釋《周易》卦序的文字）。雜卦四（指《雜卦傳》，是概括卦象意義的文字）。卦詞五（指《周易》每卦的斷語）。爻詞六（指《周易》每爻的解釋）。彖詞七（指解釋卦象的文字）。像家詞八（指解釋卦象的文字，出自象數易學）。系詞九（指《繫辭傳》，是闡述《周易》義理的文字）。文言十（指《文言傳》，是解釋乾坤二卦的文字）。二云（有兩種說法）。易有上下二經（《周易》分為上下兩篇）。各有彖詞象詞繇詞（每部分都有解釋卦象的彖詞、象詞和解釋爻象的爻辭）。是為六（以上總共六種）。文言七（《文言傳》）。系詞八（《繫辭傳》）。說卦九（《說卦傳》，是解釋八卦的文字）。雜離卦十（《雜卦傳》）。豈貪豐文（難道是貪圖文辭的豐富嗎）。言不求多文也（說明不在於追求文辭的繁多）。毛長詩傳云（《毛詩傳》說）。豐茂也（是豐盛茂密的意思）。圖以弘顯幽旨（用圖來弘揚顯現深奧的旨意）。圖度弘顯姚主之幽旨也（用圖來揣度弘揚顯現姚興的深奧旨意）。論有九折十演（討論中有九次詰難和十次闡述）。折難也（折是詰難）。演答也（演是解答）。說文云（《說文解字》說）。演水流也（演是水流的意思）。義亦如之（意義也與此類似）。博採眾經托證成喻（廣泛採納各種經典，依託它們來證明和比喻）。廣采眾文旨（廣泛採納各種文章的旨意）。為證為喻也（作為證明和比喻）。亦可舉喻證成也（也可以用比喻來證明）。迎述陛下無名之致（迎合陳述陛下無法用言語表達的意境）。贊述涅槃無名之理致也（讚美陳述涅槃無法用言語表達的道理）。豈曰關詣神心（難道說能夠觸及神妙的心意嗎）。自言不能關涉造詣姚主之心也（自謙不能觸及並達到姚興的心意）。不能窮盡道理契當佛意也（不能窮盡道理並契合佛陀的意圖）。有本云（有的版本說）。關詣語俗也（『關詣』這個詞語比較俗）。聊以擬儀玄門（姑且用來比擬玄妙的門徑）。擬謂準擬（擬是比擬）。儀儀像也（儀是儀像）。準像玄理之門（比擬玄妙道理的門徑）。分佈班告學徒者耳（只是用來分發告知學徒罷了）。 論末章云下（《肇論》最後一章說）。第三重序元由也（這是第三重，敘述緣由）。姚興通初義末章（姚興通曉第一義的最後一章）。有此語耳（有這樣的話）。云比來諸家釋第一義諦（說近來各家解釋第一義諦）。謂如此耳（是這樣說的）。大甚逕廷（太過於直接）。逕遠也（逕是遠的意思）。廷直也（廷是直的意思）。言如一物逕廷（說好像一個東西直接而去）。然直去不可迴轉（這樣直接去就不能迴轉了）。有此一類人也（有這樣一類人）。傷之甚耳（傷害太大了）。今姚主謂（現在姚興說）。諸家云第一義大空（各家說第一義是最大的空）。甚空逕廷非常過人情也（非常空洞直接，不合人情）。若無聖人知無者誰（如果沒有聖人，誰能知道『無』呢）。此姚主難諸家也（這是姚興詰難各家）。實如明詔實如明詔（確實像聖明的詔書一樣）。肇公述成也（這是僧肇的陳述）。夫道恍惚窈冥（道是恍惚而深遠的）。老子云（老子說）。恍兮惚兮（恍惚啊，惚恍啊）。其中有物（其中有東西）。惚兮恍兮（惚恍啊，恍惚啊）。其中有像（其中有形象）。恍惚不定也（恍惚不定）。窈冥深邃也（窈冥是深邃的意思）。說文釋之耳（《說文解字》是這樣解釋的）。若無聖人誰與道游（如果沒有聖人，誰能與道同遊呢）。言有聖人證聖道與道**耳（說有聖人證悟聖道，與道相合）。頃諸學士下（近來各位學士）。言此學者（說這些學者）。聞大虛（聽聞了『大虛』）。
【English Translation】 English version: Gua 2 (referring to the second hexagram of the 'I Ching', Kun). Xu Gua 3 (referring to the 'Xu Gua Zhuan', which explains the sequence of the hexagrams in the 'I Ching'). Za Gua 4 (referring to the 'Za Gua Zhuan', which summarizes the meanings of the hexagrams). Gua Ci 5 (referring to the judgments of each hexagram in the 'I Ching'). Yao Ci 6 (referring to the explanations of each line in the 'I Ching'). Tuan Ci 7 (referring to the explanations of the hexagram images). Xiang Jia Ci 8 (referring to the explanations of the hexagram images, from the Xiangshu Yi school). Xi Ci 9 (referring to the 'Xi Ci Zhuan', which elaborates on the principles of the 'I Ching'). Wen Yan 10 (referring to the 'Wen Yan Zhuan', which explains the Qian and Kun hexagrams). Er Yun (there are two sayings). Yi You Shang Xia Er Jing (the 'I Ching' is divided into two parts, upper and lower). Ge You Tuan Ci Xiang Ci Yao Ci (each part has Tuan Ci explaining the hexagram images, Xiang Ci, and Yao Ci explaining the line images). Shi Wei Liu (these are a total of six types). Wen Yan 7 (the 'Wen Yan Zhuan'). Xi Ci 8 (the 'Xi Ci Zhuan'). Shuo Gua 9 (the 'Shuo Gua Zhuan', which explains the eight trigrams). Za Li Gua 10 (the 'Za Gua Zhuan'). Qi Tan Feng Wen (is it because of greed for abundant writing?). Yan Bu Qiu Duo Wen Ye (indicating that it is not about pursuing the abundance of writing). Mao Chang Shi Zhuan Yun (the 'Mao Shi Zhuan' says). Feng Mao Ye (it means abundant and lush). Tu Yi Hong Xian You Zhi (using diagrams to promote and reveal profound intentions). Tu Du Hong Xian Yao Zhu Zhi You Zhi Ye (using diagrams to speculate, promote, and reveal Yao Xing's profound intentions). Lun You Jiu Zhe Shi Yan (in the discussion, there are nine refutations and ten elaborations). Zhe Nan Ye (Zhe means refutation). Yan Da Ye (Yan means answering). Shuo Wen Yun (the 'Shuo Wen Jie Zi' says). Yan Shui Liu Ye (Yan means the flow of water). Yi Yi Ru Zhi (the meaning is similar). Bo Cai Zhong Jing Tuo Zheng Cheng Yu (widely adopting various scriptures, relying on them to prove and metaphorize). Guang Cai Zhong Wen Zhi (widely adopting the intentions of various articles). Wei Zheng Wei Yu Ye (as proof and metaphor). Yi Ke Ju Yu Zheng Cheng Ye (it can also use metaphors to prove). Ying Shu Bi Xia Wu Ming Zhi Zhi (catering to and stating His Majesty's indescribable artistic conception). Zan Shu Nie Pan Wu Ming Zhi Li Zhi Ye (praising and stating the indescribable principles of Nirvana). Qi Yue Guan Yi Shen Xin (can it be said that it can touch the divine mind?). Zi Yan Bu Neng Guan She Zao Yi Yao Zhu Zhi Xin Ye (humbly saying that it cannot touch and reach Yao Xing's mind). Bu Neng Qiong Jin Dao Li Qi Dang Fo Yi Ye (cannot exhaust the principles and match the Buddha's intention). You Ben Yun (some versions say). Guan Yi Yu Su Ye ('Guan Yi' is a vulgar term). Liao Yi Ni Yi Xuan Men (just to compare with the mysterious path). Ni Wei Zhun Ni (Ni means comparison). Yi Yi Xiang Ye (Yi means image). Zhun Xiang Xuan Li Zhi Men (comparing the gate of mysterious principles). Fen Bu Ban Gao Xue Tu Zhe Er (just to distribute and inform the disciples). Lun Mo Zhang Yun Xia (the last chapter of the 'Zhao Lun' says). Di San Chong Xu Yuan You Ye (this is the third layer, narrating the origin). Yao Xing Tong Chu Yi Mo Zhang (Yao Xing understands the last chapter of the first meaning). You Ci Yu Er (there are such words). Yun Bi Lai Zhu Jia Shi Di Yi Yi Di (saying that recently various schools explain the first truth). Wei Ru Ci Er (it is said like this). Da Shen Jing Ting (too direct). Jing Yuan Ye (Jing means far). Ting Zhi Ye (Ting means straight). Yan Ru Yi Wu Jing Ting (saying like something going straight). Ran Zhi Qu Bu Ke Hui Zhuan (going straight like this cannot turn back). You Ci Yi Lei Ren Ye (there is such a kind of person). Shang Zhi Shen Er (the harm is too great). Jin Yao Zhu Wei (now Yao Xing says). Zhu Jia Yun Di Yi Yi Da Kong (various schools say that the first meaning is the greatest emptiness). Shen Kong Jing Ting Fei Chang Guo Ren Qing Ye (very empty and direct, not in line with human feelings). Ruo Wu Sheng Ren Zhi Wu Zhe Shui (if there is no sage, who can know 'nothingness'?). Ci Yao Zhu Nan Zhu Jia Ye (this is Yao Xing questioning various schools). Shi Ru Ming Zhao Shi Ru Ming Zhao (it is indeed like a wise decree). Zhao Gong Shu Cheng Ye (this is Seng Zhao's statement). Fu Dao Huang Hu Yao Ming (the Dao is vague and profound). Lao Zi Yun (Lao Tzu said). Huang Xi Hu Xi (vague, hazy). Qi Zhong You Wu (there is something in it). Hu Xi Huang Xi (hazy, vague). Qi Zhong You Xiang (there is an image in it). Huang Hu Bu Ding Ye (vague and uncertain). Yao Ming Shen Sui Ye (Yao Ming means profound). Shuo Wen Shi Zhi Er (the 'Shuo Wen Jie Zi' explains it like this). Ruo Wu Sheng Ren Shui Yu Dao You (if there is no sage, who can travel with the Dao?). Yan You Sheng Ren Zheng Sheng Dao Yu Dao ** Er (saying that there are sages who realize the holy Dao and are in harmony with the Dao). Qing Zhu Xue Shi Xia (recently, scholars). Yan Ci Xue Zhe (saying these scholars). Wen Da Xu (hearing 'great emptiness').
心中躊躇怏怏。廣雅躊躇猶豫也。蒼頡篇云。怏怏反懟也。今言反懟。有所恨也。幸遭高判宗途㦎然。言諸人有幸。遭遇姚主高判。心中決了也(呼量反。蒼頡云。彼帛之聲也)。扣關之儔蔚登玄室。扣謂擊打也。關謂玄門之關也。儔類也(蔚者慰音)。蒼頡云。草木盛貌也。言學競造玄門。若草木繁盛耳。真可謂下。稱歎姚主此言。如法輪再轉。
今演論之作 第四重明論意也。演論謂答家也。曲辨。謂委曲盡辨也。寂彼廓然。寂滅也。滅彼言跡。廓然空寂也。排方外之說。莊云。六合之外。聖人存而不論。六合之內。聖人論而不議。春秋經云。先生之志。聖人議而不辨。今明六合之外委曲。故排莊子方外不言之說也。條錄如左。條錄䅜牒如后。后為左也。若少參聖旨下。或參姚主意。亦或參佛意。故云若少參也。如其有差愿承指授。若有差失。伏承指示教授也。
涅槃無名論九折(一霸體 二徴出 三搜玄 四難差 五責異 六詰漸 七譏動 八窮原 九考得)十演(一開宗 二位體 三超境 四妙存 五辨差 六會異 七明漸 八動寂 九通古 十玄得) 泥曰泥洹涅槃下。此少許語。諸本不定。或在九折之前。或在十演之後。或在開宗之後。今謂在前為便。取此為定也。又有本於此語之前表文之
【現代漢語翻譯】 現代漢語譯本：心中躊躇，怏怏不樂。（廣雅解釋說，躊躇是猶豫的意思。蒼頡篇說，怏怏是反懟的意思。這裡說的反懟，是指心中有所怨恨。）有幸遇到高明的判決，宗途豁然開朗。（說這些人有幸，遇到了姚主高明的判決，心中疑慮得以解決。）叩擊玄門之關的同伴們，像草木一樣茂盛地進入玄室。（叩，是擊打的意思。關，是指玄門之關。儔，是同類的意思。蔚，讀作慰，蒼頡篇解釋為草木茂盛的樣子。意思是說，學習的人競相進入玄門，就像草木一樣繁盛。）這真可謂是下士所能做到的，稱讚姚主的這些話，就像法輪再次轉動一樣。
現在開始第四重明論意的演論之作。（演論，是指回答問題的人。曲辨，是指委婉詳盡地辨析。）寂滅了彼岸，廓然空寂。（寂滅，是指滅除一切。滅除一切言語軌跡，達到廓然空寂的境界。）排斥方外之說。（莊子說，六合之外，聖人存而不論；六合之內，聖人論而不議。《春秋經》說，先生的志向，聖人議論而不辨。現在要詳細說明六合之外的事情，所以要排斥莊子方外不言的說法。）條錄如下。（條錄，就像文書一樣記錄在後面。后，就是左邊的意思。）如果稍微參考了聖人的旨意，或者參考了姚主的意思，又或者參考了佛的意思，所以說如果稍微參考了。如果有什麼差錯，願意接受指正教導。（如果有什麼差錯，願意接受指示和教授。）
《涅槃無名論》九折（一、霸體；二、徴出；三、搜玄；四、難差；五、責異；六、詰漸；七、譏動；八、窮原；九、考得）十演（一、開宗；二、位體；三、超境；四、妙存；五、辨差；六、會異；七、明漸；八、動寂；九、通古；十、玄得）。泥曰泥洹涅槃下。（這裡少許的語句，在各個版本中位置不定，有的在九折之前，有的在十演之後，有的在開宗之後。現在認為放在前面比較方便，就以此為準。還有的版本在這句話之前有表文。）
【English Translation】 English version: My heart is hesitant and discontented. (Guangya explains that '躊躇' (chouchu) means hesitation. Cangjiepian says that '怏怏' (yangyang) means resentment. Here, '反懟' (fandui) refers to having resentment in the heart.) Fortunately, I encountered a brilliant judgment, and the path of the sect became clear. (It is said that these people were fortunate to encounter Yaozhu's brilliant judgment, and the doubts in their hearts were resolved.) Companions who knock on the gate of the mysterious realm enter the mysterious chamber as luxuriantly as plants. ('叩' (kou) means to knock. '關' (guan) refers to the gate of the mysterious realm. '儔' (chou) means companions. '蔚' (wei), pronounced as 'wei', is explained in Cangjiepian as the flourishing appearance of plants. It means that those who study compete to enter the mysterious realm, just like plants flourishing.) This can truly be said to be what a lower person can achieve, praising Yaozhu's words as if the Dharma wheel is turning again.
Now begins the fourth layer of the 'Ming Lun Yi' (明論意) in the form of a commentary. ('演論' (yanlun) refers to the one who answers the questions. '曲辨' (qubian) means to explain in detail and thoroughly.) Extinguish the other shore, and there is vast emptiness. ('寂滅' (jimie) means to extinguish everything. Extinguish all traces of words and reach the state of vast emptiness.) Reject the sayings beyond the realm. (Zhuangzi said, 'Beyond the six directions, the sage preserves but does not discuss; within the six directions, the sage discusses but does not debate.' The Spring and Autumn Annals says, 'The aspirations of the teacher, the sage discusses but does not distinguish.' Now, we want to explain in detail the matters beyond the six directions, so we must reject Zhuangzi's saying of not speaking beyond the realm.) The list is recorded as follows. (The list is recorded like a document at the end. '后' (hou) means the left side.) If it slightly refers to the will of the sage, or refers to Yaozhu's meaning, or refers to the Buddha's meaning, therefore it is said that it slightly refers. If there are any errors, I am willing to accept guidance and instruction. (If there are any errors, I am willing to accept instructions and teachings.)
《Nirvana Nameless Treatise》Nine Refutations (1. Hegemonic Body; 2. Manifestation; 3. Searching the Profound; 4. Difficult Differences; 5. Blaming Differences; 6. Questioning Gradualness; 7. Ridiculing Movement; 8. Exhausting Origins; 9. Examining Attainment) Ten Evolutions (1. Opening the Doctrine; 2. Positioning the Body; 3. Transcending the Realm; 4. Subtle Existence; 5. Distinguishing Differences; 6. Unifying Differences; 7. Clarifying Gradualness; 8. Movement and Stillness; 9. Connecting the Ancient; 10. Mysterious Attainment). Mud曰Nirvana Nirvana below. (These few words are in uncertain positions in various versions, some before the Nine Refutations, some after the Ten Evolutions, and some after Opening the Doctrine. Now it is considered more convenient to put it in front, so this is taken as the standard. There are also versions with a memorial before this sentence.)
后。題涅槃論名。然後始言泥洹泥曰等語。亦可然也。古人翻經。多稱泥曰。次泥洹。后涅槃。故云之前後異出耳。言楚夏不同者。夏是中國。楚是邊國。書云。夷狄之有君。不如諸夏之亡。注云。諸夏中國也。所以夏稱中國者。皇甫士安帝王世紀云。禹受封為夏伯。在禹貢豫州方外之南。于秦漢前。屬穎川。本韓地。今河南陽翟是也。避舜子于陽城穎川。今河陽城也。夏受禪于平陽。或在安邑。玄湜謂。疏主雖引爾許古蹟。以釋中夏。此但是外書。周孔典籍。論此九州之大唐中夏殊。未消論意也。何者。論主肇公言泥曰等三名之別何也。只道西方五天竺國。呼喚不同。雖名目有殊。而其義一也。所以楚夏者。謂五天語。亦比此大唐楚夏之別也。如大唐吳兒。喚火為毀。詺水為錘。呼來為離。呼喚雖殊。義皆一也。豈可以蔥嶺之東為中國乎。中國獨五天是也。就四天下論之。亦五天為中。三千大千論之。亦五天為中。故三世諸佛。中天竺中國出世也。幸智者詳之。次疏主曰。言夏者。白虎通云。夏大也。此意以居中處大。故云夏也。九折十演者。九難九答。合有十八。開宗一義。是答家之本。亦屬於答。故有十演。合成十九章也。折謂摧折難家之意。演謂演暢答家之意。小雅云。演廣也。表中雖已言之。至此聊復更釋
耳。
開宗第一 論有十九章。今第一章。開涅槃之宗。如孝經之初有開宗明義章。今將談大道。非言不啟。故亦建言開宗也。無名曰者。大涅槃宗。以無名為主。故云無名也。經稱有餘涅槃無餘涅槃者。諸大小乘經。通有此說也。涅槃者秦言無為亦名滅度。涅槃梵語。此國所無。何者。自書契已來。但言人事。至於涅槃般若。曾所未談。莊云。六合之外聖人存而不論。即其義也。此土既無其言。不知將何所譯。今言無為滅度。但是義翻之也。肇公是後秦時。故曰秦言也。妙絕於有為。不壞假名。名無為等。迥然不同。為妙絕也。大患永滅。大患者身也。又是身云患。未必即身也。老子云。有大患者。為吾有身。及吾無身。吾何患也。超度四流。欲流。有流。無明流。見流也。斯蓋映象之所歸絕稱之幽宅。經說諸法。如鏡中像。令人修學。歸於此處也。亦可直謂諸法體性畢竟本空。如鏡中像。人皆悟此。即涅槃也。涅槃性空也。言此涅槃。畢竟性空。諸佛齊證。即是安隱幽玄之宅也。而曰有餘無餘者。經也。良是出處之異號應物之假名。處字上聲讀。非去聲之出處耳。出者出也。處者入也住也。所以大般涅槃或名有餘或曰無餘者。無有有無之別體也。如喚眼為目。亦如左目右目義一也。故知出與入。殊而一也。
【現代漢語翻譯】 現代漢語譯本 耳。
開宗第一 論有十九章。今第一章。開涅槃（Nirvana，意為滅度或無為）之宗。如孝經之初有開宗明義章。今將談大道。非言不啟。故亦建言開宗也。無名曰者。大涅槃宗。以無名為主。故云無名也。經稱有餘涅槃無餘涅槃者。諸大小乘經。通有此說也。涅槃者秦言無為亦名滅度。涅槃梵語。此國所無。何者。自書契已來。但言人事。至於涅槃般若（Prajna，意為智慧）。曾所未談。莊云。六合之外聖人存而不論。即其義也。此土既無其言。不知將何所譯。今言無為滅度。但是義翻之也。肇公是後秦時。故曰秦言也。妙絕於有為。不壞假名。名無為等。迥然不同。為妙絕也。大患永滅。大患者身也。又是身云患。未必即身也。老子云。有大患者。為吾有身。及吾無身。吾何患也。超度四流。欲流。有流。無明流。見流也。斯蓋映象之所歸絕稱之幽宅。經說諸法。如鏡中像。令人修學。歸於此處也。亦可直謂諸法體性畢竟本空。如鏡中像。人皆悟此。即涅槃也。涅槃性空也。言此涅槃。畢竟性空。諸佛齊證。即是安隱幽玄之宅也。而曰有餘無餘者。經也。良是出處之異號應物之假名。處字上聲讀。非去聲之出處耳。出者出也。處者入也住也。所以大般涅槃或名有餘或曰無餘者。無有有無之別體也。如喚眼為目。亦如左目右目義一也。故知出與入。殊而一也。
【English Translation】 English version Ear.
Chapter One: Opening the Doctrine - Discussing Existence in Nineteen Chapters. This is the first chapter, opening the doctrine of Nirvana (Nirvana, meaning extinction or non-action). Just as the Classic of Filial Piety begins with a chapter clarifying the meaning of opening the doctrine, we now discuss the Great Way, which cannot be initiated without words. Therefore, we also establish words to open the doctrine. 'Nameless' refers to the Great Nirvana doctrine, which takes namelessness as its essence, hence it is called 'nameless.' The scriptures speak of Nirvana with remainder and Nirvana without remainder, which is a common saying in various Mahayana and Hinayana scriptures. Nirvana, in the Qin language, means non-action or extinction. 'Nirvana' is a Sanskrit term, not found in this country. Why? Since the beginning of writing, we have only spoken of human affairs, and have never discussed Nirvana or Prajna (Prajna, meaning wisdom). Zhuangzi said, 'Beyond the six directions, the sages exist but do not discuss it,' which is the meaning. Since this land has no such term, we do not know how to translate it. Now we say non-action and extinction, but this is a translation of the meaning. Zhao Gong was from the Later Qin Dynasty, hence it is called the Qin language. It is wonderfully beyond conditioned existence, without destroying provisional names, such as the name 'non-action,' which is completely different. It is wonderfully beyond. Great suffering is eternally extinguished. Great suffering is the body. And it is said that the body is suffering, but it is not necessarily the body itself. Laozi said, 'I have great suffering because I have a body. If I have no body, what suffering would I have?' Transcending the four streams: the stream of desire, the stream of existence, the stream of ignorance, and the stream of views. This is where the reflections of images return and cease, called the secluded abode. The scriptures say that all dharmas are like images in a mirror, leading people to cultivate and study, returning to this place. It can also be directly said that the essence of all dharmas is ultimately empty, like images in a mirror. When people realize this, it is Nirvana. Nirvana is emptiness. This Nirvana is ultimately empty. All Buddhas equally realize it, which is the abode of peace and mystery. And the scriptures say 'with remainder' and 'without remainder.' It is truly different names for different situations, provisional names responding to things. The word '處' (chù) is read with the rising tone, not the departing tone of '出處' (chū chù). '出' (chū) means to exit, '處' (chù) means to enter or abide. Therefore, the Great Nirvana is sometimes called 'with remainder' and sometimes called 'without remainder,' but there is no separate entity of existence or non-existence. It is like calling the eye '目' (mù), just as the left eye and right eye have the same meaning. Therefore, know that exiting and entering are different but one.
故出處之異號。但是應物假設之名耳。良信也。聖人出則為有餘。處則為無餘。應見出者為之出。應見處者為之處。故云應物耳。余嘗試言之者。小雅云。嘗當也。當試言也。語出莊子。夫涅槃之為道也者。言涅槃之道。如下所說也。寂寥虛曠不可以形名得。此道絕言像也。夫盡像在乎亡言。言亡在乎無像。像所不能像。非像也。言所不能言。非言也。若非像非言。則不當像于言。不當像于言。則寂泊幽寥。虛通曠遠。故云不可以形名得也。微妙無相不可以有心知。言其思慮所不及也。超群有以幽升量太虛而永久。超越三界二十五有。幽遠高昇群物之外。量同法界。廣大虛空。非塵沙歷數之所能知。故云量太虛而永久也。隨之弗得其蹤迎之罔眺其首。弗不。罔無。眺傍視。隨後尋。尋求不得涅槃之軌跡。眺視不見涅槃之頭首。老子云。迎之不見其首。隨之不見其後。執古之道。以御今之有。以知古始。是謂道紀。藉此意以言道耳。六趣不能攝其生。凡品物之生。不出六趣。言六趣不能攝其生也。力負無以化其體。無常大力能負萬物。而不能變化涅槃之體。明涅槃無體也。漠漭忽恍若存若亡。言漠漠漭漭不知邊際。忽忽恍恍無定處所。不當有無。故云若存若亡耳。五目莫睹其容二聽不聞其響。五目謂肉眼。天眼。慧眼。
【現代漢語翻譯】 現代漢語譯本： 所以才會有出處不同的異名。但這都只是爲了適應事物而假設的名稱罷了。確實是這樣。聖人在顯現時就好像有多餘，在隱退時就好像沒有剩餘。應該顯現的時候就顯現，應該隱退的時候就隱退。所以說是適應事物罷了。我嘗試著說說看。『嘗』是嘗試的意思，就是嘗試著說說看。這句話出自《莊子》。 涅槃的道理是，寂靜空曠，無法用形狀和名稱來獲得。這種道理超越了言語和形象。窮盡形象在於忘卻言語，忘卻言語在於沒有形象。形象所不能描繪的，就不是形象。言語所不能表達的，就不是言語。如果既不是形象也不是言語，那麼就不應該執著于形象和言語。不執著于形象和言語，那麼就能達到寂靜、淡泊、幽深、空曠、通達、遙遠的狀態。所以說無法用形狀和名稱來獲得。 微妙而沒有形象，無法用心思去了解。說的是它超出了思慮所能達到的範圍。超越於一切事物之上，以幽深的方式昇華，衡量著太虛的廣闊而永久存在。超越了三界二十五有，幽遠地高昇于萬物之外，其度量等同於法界，廣大如同虛空，不是塵沙般的數量所能知曉的。所以說衡量著太虛的廣闊而永久存在。 追隨它卻無法找到它的軌跡，迎面而來也無法看到它的頭緒。『弗』是不的意思，『罔』是沒有的意思，『眺』是環顧的意思。隨後尋找，尋求不到涅槃的軌跡。環顧也看不見涅槃的頭緒。《老子》說：『迎之不見其首，隨之不見其後。執古之道，以御今之有。以知古始，是謂道紀。』這裡借用這個意思來說明涅槃的道理。 六道輪迴無法涵蓋它的生滅。一切品類的事物產生，都離不開六道輪迴。這裡說的是六道輪迴無法涵蓋涅槃的生滅。無常的力量無法改變它的本體。無常的巨大力量能夠承載萬物，卻不能變化涅槃的本體。說明涅槃沒有固定的本體。 模糊不清，恍惚不定，好像存在又好像不存在。說的是模糊不清，沒有邊際，恍恍惚惚，沒有固定的處所。不應該執著于有和無，所以說好像存在又好像不存在。 五種眼目都無法看到它的容貌，兩種聽覺都無法聽到它的聲響。五目指的是肉眼、天眼、慧眼。
【English Translation】 English version: Therefore, there are different names depending on the source. But these are just names assumed to adapt to things. It is indeed true. When a sage appears, it is as if there is surplus; when he retreats, it is as if there is nothing left. He appears when he should appear, and retreats when he should retreat. So it is said to be adapting to things. I will try to say something about it. 'Chang' means to try, that is, to try to say something about it. This phrase comes from 'Zhuangzi'. The principle of Nirvana is that it is silent and empty, and cannot be obtained by shape and name. This principle transcends words and images. Exhausting the image lies in forgetting words, and forgetting words lies in having no image. What the image cannot depict is not an image. What words cannot express is not words. If it is neither image nor word, then one should not be attached to image and word. If one is not attached to image and word, then one can reach a state of silence, tranquility, depth, emptiness, openness, and distance. Therefore, it is said that it cannot be obtained by shape and name. Subtle and without form, it cannot be understood by the mind. It means that it is beyond the reach of thought. Transcending all things, sublimating in a profound way, measuring the vastness of the great void and existing forever. Transcending the Three Realms and Twenty-five Existences, sublimating far beyond all things, its measure is equal to the Dharma Realm, as vast as the void, not knowable by the number of dust and sand. Therefore, it is said to measure the vastness of the great void and exist forever. Following it but unable to find its trace, facing it but unable to see its head. 'Fu' means not, 'Wang' means without, 'Tiao' means to look around. Searching afterwards, unable to find the trace of Nirvana. Looking around and not seeing the head of Nirvana. 'Laozi' said: 'Facing it, one does not see its head; following it, one does not see its back. Hold the ancient Tao to control what is now. To know the beginning of ancient times is called the discipline of Tao.' Here, this meaning is borrowed to explain the principle of Nirvana. The Six Paths of Reincarnation cannot encompass its birth and death. The production of all kinds of things cannot be separated from the Six Paths of Reincarnation. Here it is said that the Six Paths of Reincarnation cannot encompass the birth and death of Nirvana. The power of impermanence cannot change its essence. The great power of impermanence can carry all things, but cannot change the essence of Nirvana. It shows that Nirvana has no fixed essence. Vague and uncertain, as if existing and as if not existing. It means that it is vague and unclear, without boundaries, and in a trance, without a fixed place. One should not be attached to existence and non-existence, so it is said to be as if existing and as if not existing. The five eyes cannot see its appearance, and the two senses of hearing cannot hear its sound. The five eyes refer to the physical eye, the heavenly eye, and the wisdom eye.
法眼。佛眼也。二聽兩耳也。又天耳。人耳也五目不睹其形。明無形也。二聽不聞其響。明無聲也。言涅槃之道。非色聲也。冥冥窈窈誰見誰曉。莊內篇云。至道之精。窈窈冥冥。至道之極。昏昏默默。今明。涅槃之體更過於此。幽深窈冥。難可窺曉也。彌綸靡所不在而獨曳于有無之表。彌遍。綸通。言涅槃之道。非直被通有情無情。亦出有情無情之外。故云靡所不在。亦猶牽曳出有無之表。表外也。然則言之者失其真下。涅槃無言。言則失真。涅槃無知。知則反愚。涅槃非有。有則乖性。涅槃非無。無則傷體。而言愚者。無知無見。似如愚昧。大品色鈍故般若鈍。即其義也。所以釋迦掩室于摩竭。以理不可言。故掩室杜口。掩室事者。有云佛初成道。欲度迦葉。假設方便。投彼寄宿。遂以毒龍之室。安置如來。毒龍欲害。降伏入缽。示施法化義。如掩室耳。湜謂此解不當。下釋是也。直是如來初成道時。於三七日。思惟未說。似如掩室不開門也(此甚當耳)。大智論云。佛初成道。五十七日。不說法門。是掩室義也。凈名杜口于毗耶。杜閉塞義。凈名在毗耶離城。問諸菩薩不二法門。各各說已。次問文殊。言如我意。一切諸法無言無說。是為入不二法門。於是文殊師利問凈名言。何等是入于不二法門。時誰摩詰默然
【現代漢語翻譯】 現代漢語譯本： 『法眼』（Dharma Eye）指的是佛眼（Buddha Eye）。『二聽』指的是兩隻耳朵，也指天耳（divine ear）和人耳（human ear）。五眼無法看到它的形狀，說明它是無形的。兩耳無法聽到它的聲音，說明它是無聲的。所說的涅槃（Nirvana）之道，不是色（form）和聲（sound）。 幽深難測，誰能看見誰能明白？《莊子·內篇》說：『至道的精髓，幽深難測；至道的極致，昏暗寂靜。』現在說明，涅槃的本體比這更加幽深，難以窺探和理解。 它瀰漫遍佈，無所不在，卻又超脫于有和無的表象之外。『彌』是遍佈，『綸』是貫通。說明涅槃之道，不僅僅是遍及有情眾生和無情之物，也超越了有情眾生和無情之物之外。所以說無所不在，也像牽引著超越有和無的表象之外。『表』是外面的意思。 如果用語言來描述它，就會失去它的真諦。涅槃是無法用語言表達的，一旦表達就會失去真諦。涅槃是沒有知覺的，一旦有了知覺反而顯得愚昧。涅槃不是『有』，一旦是『有』就違背了它的本性。涅槃不是『無』，一旦是『無』就損害了它的本體。而說它是愚昧的，是因為它沒有知覺和見解，看起來好像愚昧無知。《大品般若經》說，因為色（form）遲鈍所以般若（Prajna）也遲鈍，就是這個意思。 所以釋迦牟尼佛（Sakyamuni Buddha）在摩揭陀國（Magadha）掩室靜坐，因為真理是無法用語言表達的，所以掩室杜口。關於掩室這件事，有人說是佛陀（Buddha）初成道時，想要度化迦葉（Kasyapa），假設方便，投宿在他那裡，於是將毒龍（poisonous dragon）的房間，安置如來（Tathagata）。毒龍想要加害，被佛陀降伏並放入缽中，這是示現施法教化的意義，就像掩室一樣。但我認為這種解釋不恰當，下面的解釋才是正確的。直接說就是如來初成道時，在三七二十一天里，思惟未說，好像掩室不開門一樣（這個解釋很恰當）。《大智度論》說，佛陀初成道后，五十七天沒有說法，這就是掩室的意義。 維摩詰（Vimalakirti）在毗耶離城（Vaishali）杜口不言，『杜』是閉塞的意思。維摩詰在毗耶離城，問諸位菩薩不二法門（non-duality）。各位菩薩各自說完后，維摩詰問文殊師利（Manjusri）說：『依我的理解，一切諸法都無法用語言表達，這就是進入不二法門。』於是文殊師利問維摩詰：『什麼是進入不二法門？』當時維摩詰默然不語。
【English Translation】 English version: 'Dharma Eye' refers to the Buddha Eye. 'Two Hearers' refers to the two ears, also referring to the divine ear and the human ear. The five eyes cannot see its form, indicating that it is formless. The two ears cannot hear its sound, indicating that it is soundless. The path of Nirvana that is spoken of is not form and sound. It is profound and unfathomable, who can see it and who can understand it? The 'Inner Chapters' of Zhuangzi says: 'The essence of the ultimate Dao is profound and unfathomable; the extreme of the ultimate Dao is dim and silent.' Now it is explained that the substance of Nirvana is even more profound than this, difficult to fathom and understand. It permeates everywhere, omnipresent, yet transcends the appearance of existence and non-existence. 'Mi' means pervasive, 'Lun' means thorough. It explains that the path of Nirvana not only pervades sentient beings and insentient things, but also transcends sentient beings and insentient things. Therefore, it is said to be omnipresent, also like pulling and dragging beyond the appearance of existence and non-existence. 'Appearance' means outside. If it is described in words, it will lose its true essence. Nirvana cannot be expressed in words, once expressed it will lose its true essence. Nirvana has no perception, once there is perception it appears foolish. Nirvana is not 'existence', once it is 'existence' it violates its nature. Nirvana is not 'non-existence', once it is 'non-existence' it damages its substance. And to say that it is foolish, is because it has no perception and views, it seems as if it is ignorant. The 'Great Perfection of Wisdom Sutra' says, because form is dull, Prajna is also dull, that is the meaning. Therefore, Sakyamuni Buddha secluded himself in a room in Magadha, because the truth cannot be expressed in words, so he closed the room and shut his mouth. Regarding the matter of secluding himself in a room, some say that when the Buddha first attained enlightenment, he wanted to liberate Kasyapa, assuming a convenient means, lodging with him, and then placing the Tathagata in the room of the poisonous dragon. The poisonous dragon wanted to harm him, but was subdued by the Buddha and placed in his bowl, this is to show the meaning of bestowing Dharma and teaching, just like secluding himself in a room. But I think this explanation is not appropriate, the following explanation is correct. Directly speaking, it is that when the Tathagata first attained enlightenment, he contemplated without speaking for three weeks, as if he was secluding himself in a room and not opening the door (this explanation is very appropriate). The 'Great Wisdom Treatise' says, after the Buddha first attained enlightenment, he did not preach the Dharma for fifty-seven days, this is the meaning of secluding himself in a room. Vimalakirti remained silent in Vaishali, 'Du' means closed. Vimalakirti in Vaishali, asked the Bodhisattvas about the Dharma gate of non-duality. After each Bodhisattva finished speaking, Vimalakirti asked Manjusri, saying: 'According to my understanding, all Dharmas cannot be expressed in words, this is entering the Dharma gate of non-duality.' Then Manjusri asked Vimalakirti: 'What is entering the Dharma gate of non-duality?' At that time, Vimalakirti remained silent.
無言。文殊贊云。是真入不二法門也。乃至無言無說。故云杜口也。亦以理中無言。言不得理。理不可言。故不語耳。須菩提及釋梵前已出訖。斯皆理由神御故口以之默。以理御神。神無有言。口為之然耳。豈曰無辨辨所不能言也。心將緣而慮息。口欲辨而辭喪。故云豈無。但不能言耳。經曰真解脫者離於言數。此等諸文。是涅槃經中。解脫大意。非全文也。論曰涅槃非有亦復非無。此等是中論所明。涅槃大意也。亦非全文耳。尋夫經論之作也豈虛構哉。小雅云。尋用也。言用經論而興製作。亦非構虛也。構造也。果有其所以不有。果果敢。決定義也。言涅槃果有其不有之所以。故不可說為有。無亦然也(亦合云。涅槃果有其不無之所以。故不可說之為無。舉有既然。無亦如此。故云無亦然耳)。何者本之有境則五陰永滅。于有境中。窮本涅槃。以五陰永滅。不可言有也。推之無鄉幽靈不竭。毛詩云。鄉所也。推究涅槃。入于無中。則幽微精靈不可窮盡。故云不竭也。抱一湛然。懷抱一相。湛然無變也(湜謂涅槃懷含蘊抱無所不包義也。無生性空統之。萬法一義也。此義已無有遷遷然湛湛然也)。萬累都捐。說文捐棄也。言煩累皆棄耳。與道通洞神而無功。此道神妙。誰欲稱之。故無已。已尚無之。誰復論功耳。至功
【現代漢語翻譯】 現代漢語譯本 無言。文殊菩薩讚歎道：『這才是真正進入不二法門啊。』 乃至無言無說，所以說『杜口』（閉口不言）。也是因為真理之中沒有言語，言語無法表達真理，真理不可言說，所以才不說話罷了。須菩提（Subhuti）及釋梵（釋提桓因和梵天）之前已經表達完畢，這些都是因為理由神妙，所以口才因此沉默。用真理駕馭精神，精神沒有言語，口才因此如此。難道是沒有辯才嗎？只是辯才無法表達罷了。心將要攀緣而思慮止息，口想要辯論而辭藻喪失，所以說『豈無』（難道沒有）？只是不能說罷了。《涅槃經》說：『真正解脫的人，遠離言語和數量。』 這些經文，是《涅槃經》中解脫的大概意思，並非全文。 《中論》說：『涅槃非有亦非無。』 這些是《中論》所闡明的涅槃的大概意思，也不是全文。尋思經論的創作，難道是虛構的嗎？《小雅》說：『尋，是用。』 意思是運用經論而興起創作，也不是虛構的。構造，果真有其所以不有，果真敢於決定義。意思是涅槃果真有其不有的原因，所以不可說為有，無也是如此（也應該說，涅槃果真有其不無的原因，所以不可說之為無。舉有既然，無也如此，所以說無也是如此）。 為什麼呢？探求有的境界，則五陰（色、受、想、行、識）永遠滅盡。在有的境界中，窮究根本涅槃，因為五陰永遠滅盡，不可說為有。推究無的境界，幽微精靈不可窮盡。《毛詩》說：『鄉，是所。』 推究涅槃，進入無中，則幽微精靈不可窮盡，所以說『不竭』（不會窮盡）。 懷抱一相，湛然不變（湜認為涅槃懷含蘊抱，無所不包，是無生性空統攝萬法的唯一真義，此義已無有遷變，湛然不動）。萬般牽累都拋棄。《說文》說：『捐，是拋棄。』 意思是煩惱牽累都拋棄罷了。與道相通，洞徹神妙而無功。此道神妙，誰想要稱讚它呢？所以沒有了。已經尚且沒有，誰還論及功勞呢？達到至高的功德。
【English Translation】 English version Silence. Manjushri (Bodhisattva of wisdom) praised, 'This is truly entering the non-dual Dharma gate.' Even without words or speech, hence the saying 'shutting the mouth' (remaining silent). It is also because there are no words in the truth, words cannot express the truth, and the truth cannot be spoken, so one simply does not speak. Subhuti (Subhuti) and Shakra and Brahma (Śakra Devanam Indra and Brahma) have already expressed themselves before. These are all because the reason is divine, so the mouth is silent because of it. Using reason to govern the spirit, the spirit has no words, so the mouth is like this. Is it that there is no eloquence? It's just that eloquence cannot express it. The mind is about to cling and thoughts cease, the mouth wants to argue and words are lost, so it is said 'how can there be no' (how can there not be)? It's just that one cannot speak. The Nirvana Sutra says, 'Those who are truly liberated are free from words and numbers.' These scriptures are the general meaning of liberation in the Nirvana Sutra, not the full text. The Madhyamaka-karika says, 'Nirvana is neither existent nor non-existent.' These are the general meanings of Nirvana clarified in the Madhyamaka-karika, and it is also not the full text. Thinking about the creation of scriptures and treatises, is it fabricated? The Xiaoya says, 'Seeking is using.' It means using scriptures and treatises to create, and it is not fabricated. Construction, there is indeed a reason for its non-existence, and one dares to define it. It means that Nirvana indeed has a reason for its non-existence, so it cannot be said to be existent, and the same is true for non-existence (it should also be said that Nirvana indeed has a reason for its non-non-existence, so it cannot be said to be non-existent. Since existence is like this, non-existence is also like this, so it is said that non-existence is also like this). Why? Exploring the realm of existence, the five skandhas (form, feeling, perception, volition, consciousness) are forever extinguished. In the realm of existence, thoroughly investigate the fundamental Nirvana, because the five skandhas are forever extinguished, it cannot be said to be existent. Investigating the realm of non-existence, the subtle spirits cannot be exhausted. The Mao Shi says, 'Xiang is the place.' Investigating Nirvana, entering into non-existence, the subtle spirits cannot be exhausted, so it is said 'inexhaustible' (will not be exhausted). Embracing one aspect, serene and unchanging (Shi believes that Nirvana embraces and contains everything, and is the only true meaning of non-birth and emptiness governing all dharmas, this meaning has no change, serene and unmoving). All burdens are abandoned. The Shuowen says, 'Donation is abandonment.' It means that troubles and burdens are all abandoned. Communicating with the Tao, penetrating the divine and without merit. This Tao is divine, who wants to praise it? So there is none. Since already there is none, who will discuss merit? Reaching the highest merit.
常在。雖無已無功。而功大矣。大則為常則不滅。故曰常在。沖而不改。字書云。沖虛也。涅槃之道。體性虛無。何所遷變。故云不改也。有無絕於內。涅槃之中。不當有無。本來寂滅。故云絕於內也。稱謂淪於外。涅槃之外。無稱謂也。稱謂謂名字耳。既云涅槃無名。名何所有哉。視聽之所不暨。左傳暨至。小雅暨及也。言涅槃如此耳。四空之所昏昧。外道得四無色定。名曰空定。生四空處。將為涅槃。而不識真實涅槃。故昏昧也。恬乎而夷怕焉而泰。夷平也。老子云。視之不見曰夷。泰通泰也。恬虛寂泊。甚自空凈耳。九流於是乎交歸。九流者。謂道流。儒流。墨流。名流。法流。陰陽流。農流。縱橫流。雜雜流。亦云小說流也。言此文字語言。皆是佛說。並會涅槃。故云交歸。此即金剛經云。是故如來說一切法皆是佛法。此之謂也。眾聖於是乎冥會。上句會法。則無法不會於涅槃。此句會人。亦無人不會於茲道。是故如來說一切人何是聖人。故大品云。佛即眾生。眾生即佛。故云眾聖於此乎冥會耳。斯乃希夷之境太玄之鄉。希微。夷坦。境界。太大。玄幽。鄉域也。涅槃微而坦。大而幽。何界域之不遍。故云夷境玄鄉也。而欲以有無題榜下。涅槃言語道斷。而欲以有以無題榜名目。標指方域。其可得乎。不亦邈
【現代漢語翻譯】 現代漢語譯本： 『常在』。即使沒有止息和作為，其功德也至大。功德至大則為永恒不變，所以說『常在』。『沖而不改』。字書上說，『沖』是空虛的意思。涅槃的道理，其體性是虛無的，沒有什麼可以遷移改變的，所以說『不改』。『有無絕於內』。在涅槃之中，不應該存在『有』或『無』的概念，本來就是寂靜滅度的，所以說『絕於內』。『稱謂淪於外』。在涅槃之外，沒有什麼稱謂。稱謂指的是名字。既然說涅槃沒有名字，哪裡還有什麼名字呢？『視聽之所不暨』。《左傳》中『暨』是至的意思，《小雅》中『暨』是及的意思。意思是說涅槃是這樣的境界，視覺和聽覺都無法到達。『四空之所昏昧』。外道修得四無色定，名為『空定』，生於四空處天，就以為是涅槃，卻不認識真正的涅槃，所以是昏昧的。『恬乎而夷怕焉而泰』。『夷』是平的意思。老子說，『視之不見曰夷』。『泰』是通泰的意思。『恬』是虛無寂靜，非常空凈的意思。『九流於是乎交歸』。『九流』指的是道家、儒家、墨家、名家、法家、陰陽家、農家、縱橫家、雜家，也可以說是小說家。意思是說這些文字語言，都是佛所說的，最終都會歸於涅槃，所以說『交歸』。這就是《金剛經》所說的『是故如來說一切法皆是佛法』的意思。『眾聖於是乎冥會』。上一句是說一切法都會歸於涅槃，這一句是說一切人都會歸於這個道理。所以如來說一切人都是聖人。所以《大品般若經》說，『佛即眾生，眾生即佛』，所以說『眾聖於此乎冥會』。『斯乃希夷之境太玄之鄉』。『希』是微小，『夷』是坦蕩，『境』是境界，『太』是大，『玄』是幽深，『鄉』是區域。涅槃是微小而坦蕩，廣大而幽深，沒有什麼界域不能遍及，所以說是『夷境玄鄉』。『而欲以有無題榜下』。涅槃是言語道斷的境界，卻想要用『有』或『無』來題寫標榜，標示方域，這怎麼可能呢？不是很荒謬嗎？
【English Translation】 English version: 'Constantly abiding'. Although there is no cessation and no action, its merit is immense. If the merit is immense, then it is constant and unchanging, therefore it is said to be 'constantly abiding'. 'Vast and unalterable'. The dictionary says that 'vast' means emptiness. The principle of Nirvana, its essence is emptiness, there is nothing that can be moved or changed, therefore it is said to be 'unalterable'. 'Existence and non-existence are extinguished within'. In Nirvana, there should be no concept of 'existence' or 'non-existence', it is originally tranquil extinction, therefore it is said to be 'extinguished within'. 'Designations are submerged without'. Outside of Nirvana, there are no designations. Designations refer to names. Since it is said that Nirvana has no name, where is there any name? 'Where sight and hearing do not reach'. In the Zuo Zhuan, 'reach' means to arrive, in the Xiaoya, 'reach' means to extend to. It means that Nirvana is such a state that sight and hearing cannot reach. 'Where the Four Emptinesses are confused'. The heretics cultivate the Four Formless Concentrations, called 'Emptiness Concentration', and are born in the Four Formless Realms, and think that it is Nirvana, but they do not recognize true Nirvana, therefore they are confused. 'Tranquil and peaceful, serene and at ease'. 'Peaceful' means flat. Lao Tzu said, 'Looking at it, it cannot be seen, it is called peaceful'. 'Serene' means smooth and comfortable. 'Tranquil' means empty and silent, extremely empty and pure. 'The Nine Currents converge here'. 'Nine Currents' refers to Taoism, Confucianism, Mohism, Logicians, Legalism, Yin-Yang School, Agriculturalism, Diplomats, and Miscellaneous School, or it can be said to be novelists. It means that these written languages are all spoken by the Buddha, and will eventually return to Nirvana, therefore it is said to be 'converge'. This is what the Diamond Sutra says, 'Therefore, the Tathagata says that all dharmas are Buddha-dharmas'. 'The Saints gather here in the dark'. The previous sentence said that all dharmas will return to Nirvana, this sentence says that all people will return to this principle. Therefore, the Tathagata says that all people are saints. Therefore, the Mahaprajnaparamita Sutra says, 'Buddha is sentient beings, sentient beings are Buddha', therefore it is said that 'The Saints gather here in the dark'. 'This is the realm of the subtle and vast, the land of the profound'. 'Subtle' means tiny, 'vast' means open, 'realm' means state, 'profound' means deep, 'land' means region. Nirvana is tiny and vast, broad and deep, there is no realm that cannot be reached, therefore it is said to be 'the realm of the subtle and vast, the land of the profound'. 'But wanting to inscribe a title with existence and non-existence'. Nirvana is a state where language is cut off, but wanting to inscribe a title with 'existence' or 'non-existence', marking a region, how is this possible? Isn't it absurd?
哉。而云爾者。不亦遠矣。故云邈哉。邈遠也。
核體第二 覈實也。責核涅槃之體。故云如此也。有名曰夫名號不虛生稱謂不自起。有名是難。難家謂。涅槃應有名字。不得言無也。此兩句一意。皆明有因緣。故有名耳。蓋是返本之真名神道之妙稱者。中本起經云。一切諸法本。因緣空無主。息心達本源。故號為沙門。今言反本。是達本源也。神道謂神妙之道也。謂如來大覺始興。佛初成道也。法身初建。始得五分法身。戒定智慧解脫解脫知見也。澡八解之清流。以八解為之請流。而澡浴也。內有色相外觀色。一解脫也。內無色相外觀色。二解脫也。凈解脫身證。三解脫也。空處定。四解脫也。識處定。五解脫也。無所有處定。六解脫也。非有想非無想定。七解脫也。滅盡想定。八解脫也。出大品等經。憩七覺之茂林。以七覺為茂林。而憩息也。擇法覺分。精進覺分。念覺分。定覺分。喜覺分。舍覺分。除覺分為七。亦出大品涅槃等經。蕩無始之遺塵。無始已來遺余塵垢。所謂習氣也。三明鏡于內。內心也。天眼宿命漏盡明也。神光朗于外。外謂法界也。結僧那於始心。僧那僧涅。此梵語也。翻為四弘誓願。初發心時。先弘此愿耳。終大悲以赴難。終以大悲之心。赴救眾生之苦難也。仰攀玄根。仰求玄理之根
【現代漢語翻譯】 現代漢語譯本： 唉！這樣說也太離譜了吧。所以說，太渺茫了，太遙遠了。
核體第二：覈實涅槃的本體，所以說像這樣。有人說，名字不是憑空產生的，稱謂也不是自己出現的。『有名』是詰難，詰難者認為，涅槃應該有名字，不能說沒有。這兩句話意思一樣，都說明有因緣，所以才有名。大概是返本歸真的真名，神妙之道的妙稱。中本起經說：『一切諸法的根本，是因緣和空無主宰。止息妄心，通達本源，所以號為沙門。』現在說的『反本』，就是通達本源。『神道』是指神妙的道，指如來大覺開始興起，佛陀最初成道的時候。法身最初建立，開始獲得五分法身，即戒、定、智慧、解脫、解脫知見。在八解脫的清流中沐浴。以八解脫作為清流來沐浴。內有色相外觀色，是第一解脫。內無色相外觀色，是第二解脫。凈解脫身證，是第三解脫。空無邊處定，是第四解脫。識無邊處定，是第五解脫。無所有處定，是第六解脫。非想非非想處定，是第七解脫。滅盡想定，是第八解脫。出自《大品般若經》等經典。在七覺支的茂林中休息。以七覺支作為茂林來休息。擇法覺支、精進覺支、念覺支、定覺支、喜覺支、舍覺支、除覺支，總共七種。也出自《大品般若經》、《涅槃經》等經典。洗滌無始以來的遺留塵垢。無始以來遺留下來的塵垢，就是所謂的習氣。內心明亮如三明鏡。內心具有天眼明、宿命明、漏盡明。神光照亮外在。外在指的是法界。在最初發心時結下僧那。僧那（Samnah）是梵語，翻譯為四弘誓願。最初發心的時候，先弘揚這四種誓願。最終以大悲心去救助苦難。最終以大悲之心，去救助眾生的苦難。仰望攀登玄妙之理的根源。
【English Translation】 English version: Alas! To say so is too far off. Therefore, it is said to be distant, far away.
Chapter 2: Examining the Essence. It examines the true nature of Nirvana, hence the saying 'like this'. Someone says, 'Names are not born of nothing, and titles do not arise on their own.' 'Having a name' is a challenge; the challenger argues that Nirvana should have a name and cannot be said to be without one. These two sentences mean the same thing, both indicating that there are causes and conditions, hence the name. It is probably the true name of returning to the origin, the wondrous title of the divine path. The Sutra of the Origin of the Middle says: 'The root of all dharmas is causes and conditions and emptiness without a master. Cease the mind and reach the source, therefore it is called a Shramana (ascetic).' The 'returning to the origin' now spoken of is reaching the source. 'Divine path' refers to the wondrous path, referring to the initial arising of the Tathagata's great enlightenment, when the Buddha first attained enlightenment. The Dharmakaya (Dharma body) is first established, and the fivefold Dharmakaya is initially obtained, namely, morality, concentration, wisdom, liberation, and liberation knowledge and vision. Bathing in the clear stream of the eight liberations. Taking the eight liberations as a clear stream for bathing. Internally having form and externally observing form is the first liberation. Internally having no form and externally observing form is the second liberation. Pure liberation body realization is the third liberation. The Station of Infinity of Space is the fourth liberation. The Station of Infinity of Consciousness is the fifth liberation. The Station of No-thingness is the sixth liberation. The Station of Neither Perception nor Non-Perception is the seventh liberation. The Cessation of Perception and Sensation is the eighth liberation. These are found in the Great Perfection of Wisdom Sutra and other scriptures. Resting in the lush forest of the seven factors of enlightenment. Taking the seven factors of enlightenment as a lush forest for resting. Discrimination of dharmas, vigor, mindfulness, concentration, joy, tranquility, and equanimity are the seven. These are also found in the Great Perfection of Wisdom Sutra, the Nirvana Sutra, and other scriptures. Washing away the residual dust from beginningless time. The residual dust from beginningless time is what is called habitual tendencies. The inner mind is as bright as the three clear mirrors. The inner mind possesses the clarity of the divine eye, knowledge of past lives, and the extinction of outflows. Divine light shines externally. The external refers to the Dharma realm. At the initial arising of the mind, bind the Samnah (armor). Samnah is a Sanskrit word, translated as the Four Great Vows. At the initial arising of the mind, first propagate these four vows. Ultimately, use great compassion to go to the aid of difficulties. Ultimately, use the heart of great compassion to go to the aid of the suffering of sentient beings. Looking up and climbing the root of the profound principle.
源也。俯提弱喪。俯下也。提接也。言大聖下接微弱將喪之眾生。故云俯提弱喪也。超邁三域獨蹈大方。邁越也。超過也。蹈踐也。三域三界也。大方大乘也。啟八正之平路坦眾庶之夷涂。啟開。開八正耳。正見。正思惟。正語。正業。正命。正精進。正念。正定。為八也。出大品涅槃等經耳。眾庶眾生也。夷涂猶上平路也。騁六通之神驥。廣雅云。騁奔也。字林雲。驥千里馬也。以六神通之俊驥而馳騁也。天眼耳他心宿命如意漏盡。為六通也。乘五衍之安車。衍梵語云摩訶衍。摩訶大也。衍乘也。言五者五乘。人乘。天乘。聲聞乘。緣覺乘。佛乘也。此之五乘。入如來乘。皆名為大。故乘五衍也。言安車者。曲禮云。大夫七十而致仕。則安車賜之以幾杖。適四方時即乘安車。自稱曰老夫。注云。安車者坐乘也。若今之小車耳。玄湜問曰。佛既乘彼大乘。只可喻以大車。今云坐乘如似小也。何耶。代疏主答曰。既稱老夫。老必大也。以人攝乘。人大乘大。既大且安耳。言余乘未安。故詺佛乘為安車也。亦如前五衍義。小乘入如來乘。皆名大乘也。經曰。是大乘安隱快樂。即其義也。此是中道。非如曲禮耳。至能出生入死與物推移。應物之生為出。出生也。應物之滅為入。入死也。進退隨同世間。故云與物。言推移即進
【現代漢語翻譯】 現代漢語譯本 『源也。俯提弱喪。』意思是『俯』是向下，『提』是接引。 這句話說的是大聖向下接引那些微弱將要喪失的眾生，所以說『俯提弱喪』。 『超邁三域獨蹈大方。』『邁』是超越，『蹈』是踐踏。『三域』指三界。『大方』指大乘。 『啟八正之平路坦眾庶之夷涂。』『啟』是開啟，開啟八正道。八正道即：正見、正思惟、正語、正業、正命、正精進、正念、正定。出自《大品般若經》、《涅槃經》等。『眾庶』指眾生，『夷涂』如同上面的平路。 『騁六通之神驥。』《廣雅》說，『騁』是奔跑。《字林》說，『驥』是千里馬。 這是說以六神通的俊逸之驥來馳騁。六通是：天眼通、天耳通、他心通、宿命通、如意通、漏盡通。 『乘五衍之安車。』『衍』，梵語叫『摩訶衍』，『摩訶』是大的意思，『衍』是乘的意思。這裡說的五者是五乘：人乘、天乘、聲聞乘、緣覺乘、佛乘。這五乘，進入如來乘，都稱為大，所以說乘五衍。說『安車』，是根據《曲禮》所說：大夫七十歲退休，就賜給安車和手杖，到四方去的時候就乘坐安車，自稱老夫。 註解說，安車是坐著乘坐的車，就像現在的小車一樣。玄湜問道：佛既然乘坐大乘，只可以用大車來比喻，現在說是坐乘，好像小了，為什麼呢？ 代疏主回答說：既然自稱老夫，老必定是大。以人來包含乘，人（大），乘（大），既大又安穩。 意思是說其他的乘不安穩，所以稱佛乘為安車。也像前面五衍的意義一樣，小乘進入如來乘，都稱為大乘。 經上說：『是大乘安隱快樂』，就是這個意思。這是中道，不像《曲禮》所說的。 『至能出生入死與物推移。』應物而生叫做『出』，出生。應物而滅叫做『入』，入死。進退隨同世間，所以說『與物』。說『推移』就是進退。
【English Translation】 English version 'Source also. Stooping to lift the weak and lost.' 'Stooping' means bending down, and 'lifting' means receiving and guiding. This sentence says that the Great Sage bends down to receive and guide those weak and about-to-perish sentient beings, hence 'stooping to lift the weak and lost.' 'Surpassing the three realms, uniquely treading the Great Way.' 'Surpassing' means exceeding, and 'treading' means stepping upon. 'Three realms' refers to the Three Worlds. 'Great Way' refers to the Mahayana (Great Vehicle). 'Opening the level path of the Eightfold Path, smoothing the easy road for the masses.' 'Opening' means initiating, initiating the Eightfold Path. The Eightfold Path is: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. It comes from the Mahaprajnaparamita Sutra, Nirvana Sutra, etc. 'Masses' refers to sentient beings, and 'easy road' is like the level path mentioned above. 'Riding the divine steed of the Six Supernatural Powers.' The Guang Ya says, 'Riding' means galloping. The Zi Lin says, 'Steed' is a thousand-li horse. This means galloping with the swift steed of the Six Supernatural Powers. The Six Supernatural Powers are: Heavenly Eye, Heavenly Ear, Knowing Others' Minds, Knowing Past Lives, Wish Fulfillment, and Extinction of Outflows. 'Riding the secure carriage of the Five Yanas.' 'Yana', in Sanskrit, is called 'Mahayana', 'Maha' means great, and 'Yana' means vehicle. The five mentioned here are the Five Vehicles: Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, and Buddha Vehicle. These Five Vehicles, entering the Tathagata Vehicle, are all called great, hence riding the Five Yanas. Saying 'secure carriage' is based on what the Book of Rites says: When a high official retires at seventy, he is given a secure carriage and a cane, and when he goes to the four directions, he rides the secure carriage, calling himself an old man. The commentary says that a secure carriage is a carriage to sit in, like today's small carriage. Xuan Shi asked: Since the Buddha rides the Mahayana, it can only be compared to a large carriage, but now it is said to be a sitting carriage, which seems small, why is that? The substitute commentator replied: Since he calls himself an old man, old must be great. Taking the person to encompass the vehicle, the person (great), the vehicle (great), both great and secure. The meaning is that the other vehicles are not secure, so the Buddha Vehicle is called a secure carriage. It is also like the meaning of the Five Yanas mentioned earlier, the Hinayana entering the Tathagata Vehicle is all called Mahayana. The sutra says: 'It is the Mahayana, secure and joyful', that is the meaning. This is the Middle Way, not like what the Book of Rites says. 'To be able to be born into life and enter into death, moving and changing with things.' Responding to things to be born is called 'coming forth', birth. Responding to things to perish is called 'entering', entering death. Advancing and retreating along with the world, hence 'with things'. Saying 'moving and changing' is advancing and retreating.
退也。洽沾洽也。施施設也。化母。正道能育萬物。如子從母而生。千變萬化。不出道體。佛盡其源。故云化母也。玄樞者。玄謂幽玄。樞樞要也。謂至理幽玄。教門樞要。佛窮盡之耳。廓虛宇于無疆。開廓法宇。無有疆界也。如華嚴蓮華藏莊嚴世界海是也。曜薩云以幽燭。薩云梵語也。此云一切智。照燭幽暗。故云燭幽。亦法光潛照。故云燭幽也。將絕朕於九止。將欲也。絕滅也。朕跡也。九止謂九居也。欲界中除三惡趣。取人天為一。四禪中除第四禪。取前三禪為三。無想天為一。四空為四。合九居也。九類眾生居止之處。為九止耳(玄湜謂曰。既云除第四禪。復云無想為一。此豈非彼四禪天乎。幸詳之)。永淪大虛。長沒虛中也。而有餘緣不盡余跡不泯。余緣謂所應化度眾生也。余跡謂有餘身跡。未亡泯也。玄湜謂。此諸語皆是前九折家之難詞耳。難意云。既能廓虛宇曜薩云將絕朕。如此即令淪同大虛。迥無一物。何得復有眾生未度。余緣不盡也。佛身尚存。余跡不泯也。若直讀疏。都不見折難之意。今指出其文。似如可解。幸鑒者詳之。如錯勿哂也。次疏業報猶魄聖智尚存。魂者身之主。既有其身。必有餘業。業必須受。受之曰報。如木槍償對食馬麥等。是謂業報之事。尚如魂魄。魂魄必存身中。有身有魂。
【現代漢語翻譯】 現代漢語譯本 退也（退讓）。洽沾洽也（廣泛沾溉）。施施設也（施行設定）。化母（一切智慧的根源）。正道能生育萬物，就像子女從母親那裡出生一樣。千變萬化，都離不開道的本體。佛窮盡了道的根源，所以說是化母。玄樞者（深奧的關鍵）。玄謂幽玄（深奧）。樞樞要也（關鍵）。意思是至理深奧玄妙，是教門的關鍵。佛窮盡了它。廓虛宇于無疆（開闊空曠的宇宙，沒有邊際）。開廓法宇（開闊佛法的宇宙），沒有疆界。如《華嚴經》中的蓮華藏莊嚴世界海就是這樣。曜薩云以幽燭（用菩薩的智慧之光照亮幽暗）。薩云是梵語（梵文），這裡的意思是『一切智』（對一切事物都有智慧）。照亮幽暗，所以說是燭幽。也指佛法的光明潛移默化地照耀，所以說是燭幽。將絕朕於九止（將要斷絕在九止之境的痕跡）。將欲也（將要）。絕滅也（斷絕）。朕跡也（痕跡）。九止謂九居也（九止指的是九種眾生居住的地方）。欲界中除去三惡趣（地獄、餓鬼、畜生），取人天道為一。四禪天中除去第四禪天，取前三禪天為三。無想天為一。四空天為四。合起來就是九居。九類眾生居住的地方，就是九止。 （玄湜說：既然說除去第四禪天，又說無想天為一，這難道不是第四禪天嗎？希望詳細考察）。永淪大虛（永遠沉淪於虛空之中）。長沒虛中也（長久地沒入虛空之中）。而有餘緣不盡余跡不泯（但是還有剩餘的因緣沒有完結，剩餘的痕跡沒有消失）。余緣謂所應化度眾生也（剩餘的因緣指的是應該教化度脫的眾生）。余跡謂有餘身跡未亡泯也（剩餘的痕跡指的是還有剩餘的身跡沒有消亡）。玄湜說：這些話都是前面九折家提出的難題。難題的意思是說，既然能夠開闊空曠的宇宙，用菩薩的智慧之光照亮幽暗，將要斷絕在九止之境的痕跡，像這樣就應該沉淪於虛空之中，什麼都沒有了。怎麼還會有眾生沒有度脫，剩餘的因緣沒有完結呢？佛的身軀還存在，剩餘的痕跡沒有消失呢？如果直接讀疏文，根本看不出折難的意思。現在指出其中的文句，好像可以解釋。希望讀者詳細考察，如果說錯了，請不要嘲笑。接下來疏解業報就像魂魄，聖智仍然存在。魂者身之主（魂是身體的主宰）。既然有身體，必定有剩餘的業力。業力必須承受，承受它就叫做報應。就像木槍償還吃馬麥的債等等，這就是業報的事情。就像魂魄一樣，魂魄必定存在於身體之中。有身體就有魂魄。
【English Translation】 English version 'Tui ye' (retreating). 'Qia zhan qia ye' (widely benefiting). 'Shi shi she ye' (implementing and establishing). 'Hua mu' (the mother of transformation, the source of all wisdom). The right path can nurture all things, just as children are born from their mother. The myriad transformations do not depart from the essence of the Dao. The Buddha has exhausted the source of the Dao, therefore it is called 'hua mu'. 'Xuan shu zhe' (the profound key). 'Xuan' means 'you xuan' (profound and mysterious). 'Shu shu yao ye' (key). It means that the ultimate truth is profound and mysterious, and it is the key to the teachings. The Buddha has exhausted it. 'Kuo xu yu yu wu jiang' (expanding the empty universe without boundaries). 'Kai kuo fa yu' (expanding the universe of the Dharma), without boundaries. Like the Lotus Treasury World Sea of Adornment in the Avatamsaka Sutra. 'Yao sa yun yi you zhu' (illuminating the darkness with the light of Bodhisattva's wisdom). 'Sa yun' is Sanskrit (a Sanskrit word), which here means 'all-knowing' (having wisdom about all things). Illuminating the darkness, therefore it is called 'zhu you'. It also refers to the subtle and transformative illumination of the Dharma light, therefore it is called 'zhu you'. 'Jiang jue zhen yu jiu zhi' (about to cut off traces in the realm of the nine abodes). 'Jiang yu ye' (about to). 'Jue mie ye' (cut off). 'Zhen ji ye' (traces). 'Jiu zhi wei jiu ju ye' (the nine abodes refer to the places where the nine kinds of beings live). In the desire realm, excluding the three evil realms (hell, hungry ghosts, animals), taking the human and heavenly realms as one. In the four dhyana heavens, excluding the fourth dhyana heaven, taking the first three dhyana heavens as three. The Heaven of Non-Thought as one. The four formless heavens as four. Combined, there are nine abodes. The places where the nine kinds of beings live are the nine abodes. (Xuan Shi said: Since it is said that the fourth dhyana heaven is excluded, and it is also said that the Heaven of Non-Thought is one, is this not the fourth dhyana heaven? I hope for detailed examination). 'Yong lun da xu' (forever sinking into the great void). 'Chang mo xu zhong ye' (long immersed in the void). 'Er you yu yuan bu jin yu ji bu min' (but there are still remaining causes and conditions that have not been completed, and remaining traces that have not disappeared). 'Yu yuan wei suo ying hua du zhong sheng ye' (the remaining causes and conditions refer to the beings that should be taught and liberated). 'Yu ji wei you yu shen ji wei wang min ye' (the remaining traces refer to the remaining traces of the body that have not perished). Xuan Shi said: These words are all difficult questions raised by the Nine Refold School earlier. The meaning of the difficult question is that since one can expand the empty universe, illuminate the darkness with the light of Bodhisattva's wisdom, and cut off traces in the realm of the nine abodes, like this, one should sink into the void, and there should be nothing left. How can there still be beings who have not been liberated, and remaining causes and conditions that have not been completed? The Buddha's body still exists, and the remaining traces have not disappeared? If one reads the commentary directly, one cannot see the meaning of the difficult question at all. Now, pointing out the sentences in it, it seems that it can be explained. I hope the reader examines it in detail, and if I am wrong, please do not laugh. Next, the commentary explains that karmic retribution is like the soul, and sacred wisdom still exists. 'Hun zhe shen zhi zhu' (the soul is the master of the body). Since there is a body, there must be remaining karmic force. Karmic force must be endured, and enduring it is called retribution. Like repaying the debt of eating horse barley with a wooden spear, etc., this is the matter of karmic retribution. Just like the soul, the soul must exist in the body. Where there is a body, there is a soul.
即令招業。故云業報猶魂耳。猶如也。故下句云聖智尚存。存在也。佛既有智慮猶在。即知業不可忘也。亦折難之詞耳。玄湜意。經曰陶練滓穢如練真金。練金之法。水中陶汰。爐中冶鑄。言聖人陶練塵滓如此也。無餘者下。翻上有餘。即無餘也。大患莫若於有身。身患最大。若如也。故云莫若也。智動最先。故云莫先也。滅智以淪虛。謂淪沒同於虛空也。修涂。修涂長路也。弗已無止也。經曰智為雜毒形為梏桎。智慧離好。終勞神識。如食雜毒。終能害身。說文云。桎足械也。梏手械也。文云。桎械梏枷害身之具。淵默以之而遼患難以之而起。淵深也。默寂也。言有身有智。則分別患難由之而生。至於幽微之道。則遼遠也。故云淵默以之而遼。患難以之而起耳。灰身滅智捐形絕慮。捐棄也。言身既如此。患難須磨滅。令同灰塵棄絕智慮。使無患累耳。內無機照之勤外息大患之本。內若無智。則無機動之心。亦無照察之慮。外若無身。則無寒暑之患。亦無資費之勞也。超然與群有永分下。謂鑒知諸法性本自空義。如超超然與群有長別。其實不別。不別者何。蓋色即空。空即色也。對凡未解。似若永分。聖鑒體之。豈唯無色。空亦無也。寂焉無聞。無音聲故不可聞。無萌兆故不可見。莫知所之。不知所適也。其猶燈盡火
【現代漢語翻譯】 現代漢語譯本：立即招引業報。所以說業報就像魂魄一樣。就像的意思。所以下句說聖人的智慧仍然存在。存在的意思。佛既然有智慧思慮仍然存在，就知道業報是不可以忘記的。這也是一種反駁的說法。玄湜的解釋是，經文說陶冶磨練污垢就像提煉真金一樣。提煉金子的方法，在水中淘洗，在爐中冶煉鑄造。說聖人陶冶磨練塵世的污垢就像這樣。『無餘者下』，是相對於『上有餘』而言，也就是『無餘』的意思。『大患莫若於有身』，身體的禍患是最大的。『若』是好像的意思，所以說『莫若』。智慧的活動是最先的，所以說『莫先』。『滅智以淪虛』，是說沉沒于虛空之中。『修涂』，是漫長道路的意思。『弗已』，是沒有止境的意思。經文說『智為雜毒形為梏桎』，智慧離開了美好，最終會勞累精神意識。就像吃了摻雜的毒藥，最終會傷害身體。《說文》中說，『桎』是腳上的刑具，『梏』是手上的刑具。文章說，桎梏枷鎖是傷害身體的器具。『淵默以之而遼患難以之而起』，『淵』是深的意思，『默』是寂靜的意思。說有了身體和智慧，那麼分別和禍患就由此而生。至於幽深微妙的道理，則是遼遠的。所以說『淵默以之而遼，患難以之而起』。『灰身滅智捐形絕慮』，『捐』是拋棄的意思。說身體既然是這樣，禍患必須磨滅，使之如同灰塵一樣，拋棄斷絕智慮，使之沒有禍患的牽累。『內無機照之勤外息大患之本』，內心如果沒有智慧，就沒有機巧活動的心，也沒有照察思慮的勞累。外面如果沒有身體，就沒有寒冷暑熱的禍患，也沒有資財費用的勞累。『超然與群有永分下』，是說鑑別了知諸法自性本空的道理。就像超脫于眾人而永遠分離。其實並沒有分離。沒有分離的原因是什麼？因為色即是空，空即是色。對於凡夫未解的人來說，好像是永遠分離。聖人鑑察體會它，哪裡只是沒有色，空也沒有。『寂焉無聞』，沒有音聲所以聽不到。沒有萌芽的徵兆所以看不到。『莫知所之』，不知道到哪裡去。就像燈燃盡了火焰熄滅一樣。 English version: Immediately summoning karmic retribution (ye bao). Therefore, it is said that karmic retribution is like the soul. 'You ru' means 'like'. Therefore, the following sentence says that the wisdom of the sage still exists. 'Cun zai' means 'exists'. Since the Buddha has wisdom and thoughts that still exist, it is known that karmic retribution cannot be forgotten. This is also a kind of refutation. Xuan Shi's interpretation is that the scripture says that refining and tempering impurities is like refining pure gold. The method of refining gold is to wash it in water and smelt it in a furnace. It says that the sage refines and tempers the impurities of the world like this. 'Wu yu zhe xia' is relative to 'shang you yu', which means 'wu yu' (nothing remaining). 'Da huan mo ru yu you shen' means that the disaster of having a body is the greatest. 'Ruo' means 'like', so it says 'mo ru'. The activity of wisdom is the first, so it says 'mo xian'. 'Mie zhi yi lun xu' means to sink into emptiness. 'Xiu tu' means a long road. 'Fu yi' means without end. The scripture says 'Zhi wei za du xing wei gu zhi', wisdom departs from goodness and ultimately exhausts the spirit and consciousness. It's like eating mixed poison, which will eventually harm the body. The 'Shuo Wen' says that 'zhi' is a foot shackle, and 'gu' is a hand shackle. The text says that shackles and fetters are tools that harm the body. 'Yuan mo yi zhi er liao huan nan yi zhi er qi', 'yuan' means deep, and 'mo' means silent. It says that with a body and wisdom, then distinctions and disasters arise from this. As for the profound and subtle principles, they are distant. Therefore, it says 'Yuan mo yi zhi er liao, huan nan yi zhi er qi'. 'Hui shen mie zhi juan xing jue lv', 'juan' means to discard. It says that since the body is like this, disasters must be extinguished, making them like dust, discarding and severing thoughts, so that there is no burden of disaster. 'Nei wu ji zhao zhi qin wai xi da huan zhi ben', if there is no wisdom within, there is no heart of ingenious activity, and no labor of observation and thought. If there is no body outside, there is no disaster of cold and heat, and no labor of financial expenses. 'Chao ran yu qun you yong fen xia' means to discern and know the principle that the nature of all dharmas is inherently empty. It's like transcending the crowd and being separated forever. In fact, there is no separation. What is the reason for no separation? Because form is emptiness, and emptiness is form. To ordinary people who do not understand, it seems like eternal separation. Sages discern and experience it, where is it just that there is no form, emptiness is also not there. 'Ji yan wu wen', there is no sound so it cannot be heard. There is no sign of sprouting so it cannot be seen. 'Mo zhi suo zhi', does not know where to go. It's like a lamp burning out and the flame extinguishing.
【English Translation】 Immediately summoning karmic retribution (ye bao). Therefore, it is said that karmic retribution is like the soul. 'You ru' means 'like'. Therefore, the following sentence says that the wisdom of the sage still exists. 'Cun zai' means 'exists'. Since the Buddha has wisdom and thoughts that still exist, it is known that karmic retribution cannot be forgotten. This is also a kind of refutation. Xuan Shi's interpretation is that the scripture says that refining and tempering impurities is like refining pure gold. The method of refining gold is to wash it in water and smelt it in a furnace. It says that the sage refines and tempers the impurities of the world like this. 'Wu yu zhe xia' is relative to 'shang you yu', which means 'wu yu' (nothing remaining). 'Da huan mo ru yu you shen' means that the disaster of having a body is the greatest. 'Ruo' means 'like', so it says 'mo ru'. The activity of wisdom is the first, so it says 'mo xian'. 'Mie zhi yi lun xu' means to sink into emptiness. 'Xiu tu' means a long road. 'Fu yi' means without end. The scripture says 'Zhi wei za du xing wei gu zhi', wisdom departs from goodness and ultimately exhausts the spirit and consciousness. It's like eating mixed poison, which will eventually harm the body. The 'Shuo Wen' says that 'zhi' is a foot shackle, and 'gu' is a hand shackle. The text says that shackles and fetters are tools that harm the body. 'Yuan mo yi zhi er liao huan nan yi zhi er qi', 'yuan' means deep, and 'mo' means silent. It says that with a body and wisdom, then distinctions and disasters arise from this. As for the profound and subtle principles, they are distant. Therefore, it says 'Yuan mo yi zhi er liao, huan nan yi zhi er qi'. 'Hui shen mie zhi juan xing jue lv', 'juan' means to discard. It says that since the body is like this, disasters must be extinguished, making them like dust, discarding and severing thoughts, so that there is no burden of disaster. 'Nei wu ji zhao zhi qin wai xi da huan zhi ben', if there is no wisdom within, there is no heart of ingenious activity, and no labor of observation and thought. If there is no body outside, there is no disaster of cold and heat, and no labor of financial expenses. 'Chao ran yu qun you yong fen xia' means to discern and know the principle that the nature of all dharmas is inherently empty. It's like transcending the crowd and being separated forever. In fact, there is no separation. What is the reason for no separation? Because form is emptiness, and emptiness is form. To ordinary people who do not understand, it seems like eternal separation. Sages discern and experience it, where is it just that there is no form, emptiness is also not there. 'Ji yan wu wen', there is no sound so it cannot be heard. There is no sign of sprouting so it cannot be seen. 'Mo zhi suo zhi', does not know where to go. It's like a lamp burning out and the flame extinguishing.
滅膏明俱竭。涅槃第九捲雲。一闡提人。見於如來畢竟涅槃。猶如燈滅膏油俱盡也。然則有餘可以有稱下。結難也。謂有餘涅槃可名為有。無餘涅槃可名為無也。忻尚于沖默。愛重空者。聞無餘則欣喜貴尚而求之也。彌仰于聖功。愛重有。聞有餘則信仰功德而求之也。斯乃典誥之所以垂文下。典籍誥訓。垂布文理也。謂諸大乘經。群聖行路。故云軌轍。軌者作車之法。轍謂車之轍跡也。使夫懷德者自絕下。懷德者。聞涅槃非有。則不求也。宗虛者。聞涅槃非無。則不學也。自絕者。謂無心求。靡托。謂無托。無托心處也。無異杜耳目于胎㲉下。杜塞耳目于胎㲉之中。而責有辨。宮商不可得也。掩玄象于雲霄之外。而令辨玄素不可得也。玄象謂天象也。玄黑幽。幽然也。素白也。而論旨竟莫知所歸。不知何所明也。幽途故自蘊而未顯。道理蘊積。故未顯明也。靜思幽尋寄懷無所。無安懷抱處也。豈謂。不謂也。朗大明于幽室。眾生闇昧如冥室。今作此說。非謂朗冥室令其見也。眾生無知無聞。今作此說。非是奏玄響令聞也。小雅云。奏詣皆進也。
位體第三 尚書云。位次也。如階品次高下不同。今明涅槃體相次第。故云爾也。無名曰。無名是答。答家明涅槃本無名字。故曰無名也。蓋是涅槃之外稱下。涅槃正體
{ "translations": [ "現代漢語譯本：『滅膏明俱竭』。《涅槃經》第九卷說：『一闡提人（斷絕善根的人），見到如來畢竟涅槃，就像燈滅了，燈油也燒盡了一樣。』 然則『有餘』可以稱為『有』，下面是總結性的詰難。意思是說，有餘涅槃可以稱為『有』，無餘涅槃可以稱為『無』。『忻尚于沖默，愛重空者』，喜愛清靜寂滅，看重空性的人，聽到無餘涅槃，就歡喜推崇而追求它。『彌仰于聖功，愛重有』，仰慕聖人的功德，看重『有』的人，聽到有餘涅槃，就信仰功德而追求它。『斯乃典誥之所以垂文下』，這些都是典籍誥訓，垂布文理的原因。意思是說，諸大乘經，是群聖行走的道路，所以說是『軌轍』。軌，是製造車的方法；轍，是車輪的痕跡。『使夫懷德者自絕下』，心懷德行的人，聽到涅槃不是『有』，就不去追求它。『宗虛者』，崇尚虛無的人，聽到涅槃不是『無』，就不去學習它。『自絕者』，是指沒有心思去追求。『靡托』，是指沒有依託，沒有可以依託的地方。『無異杜耳目于胎㲉下』，如同在胎㲉之中堵塞了耳目，卻要責求辨別宮商，這是不可能得到的。『掩玄象于雲霄之外』，如同把天象遮蔽在雲霄之外，卻要讓人辨別玄黑和素白，這是不可能得到的。玄象，指的是天象。玄，是黑色，幽深的樣子。素，是白色。『而論旨竟莫知所歸』，最終不知道論述的宗旨歸向何處，不知道要闡明什麼。『幽途故自蘊而未顯』，深奧的道理蘊藏積累，所以沒有顯現出來。『靜思幽尋寄懷無所』，安靜地思考，深入地探尋，卻找不到可以安放情懷的地方。『豈謂』，不是說。『不謂也。朗大明于幽室』，眾生闇昧如同黑暗的房間，現在作這樣的解說，不是說要照亮黑暗的房間，讓人們看見。『眾生無知無聞，今作此說，非是奏玄響令聞也』，眾生沒有知識，沒有聽聞，現在作這樣的解說，不是要演奏玄妙的聲音，讓人們聽見。《小雅》說：『奏詣皆進也』。 ", "『位體第三』。《尚書》說：『位』是次序的意思。如同階梯品級，有高低的不同。現在闡明涅槃的體相次第，所以這樣說。『無名曰』，『無名』是回答。回答的人闡明涅槃本來沒有名字，所以說『無名』。『蓋是涅槃之外稱下』，這大概是涅槃之外的稱謂。" ], "english_translations": [ "English version: 『When the fuel is exhausted, the light goes out.』 The ninth volume of the Nirvana Sutra says: 『An icchantika (a person who has severed their roots of goodness), seeing the final Nirvana of the Tathagata (Thus Come One), is like a lamp that goes out when the oil is exhausted.』 Therefore, 『remaining』 can be called 『existent』; what follows is a concluding challenge. It means that Nirvana with remainder can be called 『existent,』 and Nirvana without remainder can be called 『non-existent.』 『Those who delight in tranquility and value emptiness,』 those who love stillness and value emptiness, upon hearing of Nirvana without remainder, rejoice, esteem, and seek it. 『Those who admire holy merits and value existence,』 those who admire the merits of the saints and value 『existence,』 upon hearing of Nirvana with remainder, believe in merits and seek it. 『This is why the canons and instructions impart teachings,』 these are the reasons why the canons and instructions disseminate principles. It means that the Great Vehicle Sutras are the paths traveled by the multitude of saints, hence they are called 『tracks.』 A track is the method of making a cart; a rut is the trace of a cartwheel. 『Causing those who cherish virtue to abandon themselves,』 those who cherish virtue, upon hearing that Nirvana is not 『existent,』 do not seek it. 『Those who venerate emptiness,』 those who revere emptiness, upon hearing that Nirvana is not 『non-existent,』 do not study it. 『Abandoning themselves』 refers to having no intention to seek. 『Without reliance』 refers to having no support, no place to rely on. 『It is no different from blocking the ears and eyes within the womb,』 like blocking the ears and eyes within the womb, yet demanding to distinguish musical notes, which is impossible. 『Concealing celestial phenomena beyond the clouds,』 like concealing celestial phenomena beyond the clouds, yet asking to distinguish black and white, which is impossible. Celestial phenomena refer to the phenomena of the heavens. Black is dark, a profound appearance. White is plain. 『And the purpose of the argument ultimately knows not where to return,』 ultimately not knowing where the purpose of the argument leads, not knowing what to clarify. 『The profound path is therefore inherently concealed and not yet revealed,』 profound principles are accumulated and concealed, hence they are not revealed. 『Quietly contemplating, deeply searching, entrusting the heart nowhere,』 quietly contemplating, deeply searching, yet finding no place to rest the heart. 『How can it be said,』 it is not said. 『It is not said. Illuminating great brightness in a dark room,』 sentient beings are ignorant like a dark room; now making such an explanation, it is not to illuminate the dark room so that people can see. 『Sentient beings are without knowledge or hearing; now making such an explanation, it is not to play profound sounds so that they can hear,』 sentient beings have no knowledge, no hearing; now making such an explanation, it is not to play profound sounds so that they can hear. The Book of Odes says: 『Presenting and advancing are all progress.』", "『Position and Substance, Third.』 The Book of Documents says: 『Position』 means order. Like the ranks of a ladder, there are differences in height. Now clarifying the order of the substance and characteristics of Nirvana, hence it is said thus. 『Nameless says,』 『Nameless』 is the answer. The one answering clarifies that Nirvana originally has no name, hence it is said 『Nameless.』 『This is probably a designation external to Nirvana,』 this is probably a designation external to Nirvana." ] }
非有非無。言有言無。乃是應物云假名。故云外稱也。而存稱謂者封名志器像者耽形。存稱謂者。謂著名字人也。志器像者。謂著形相人也。封封執。耽耽著也。名也極于題目下。言名字者。但能游在於題目之內。已外不能名也。形但盡在于方圓之內。降此之外本能形也。方圓有所不寫下。言方之與圓。不能圖寫得非方圓之法。題目亦不能傳得非題目之法也。焉可以名于無名下。焉可者不可也。無名者。非題目法。無形者非方圓法。所謂涅槃也。難序云有餘無餘者下。前難中所序有餘無餘也。信是權寂致教之本意下。謂序有餘。是權教意。所序無餘。是實教意。權謂顯也。實謂隱也。但未是玄寂絕言之幽致下。玄寂謂寂滅真理也。環中空也。術者道路也。韓子云。棄灰于術者斬指。此古法也。子獨不聞正觀之說下。二經是正觀文也。然則聖人在天下寂漠虛無下。言聖人應物如此也。無執。謂無所執著也。無競。謂不與物競也。涅槃云。世智說有。我亦說有。世智說無。我亦說無也。即其事耳。譬猶幽谷之響明鏡之像。此二喻喻后。不喻前也。不知所以來而來。不知所以往而往也。恍焉而有下。此亦是來往義也。動而逾寂。逾越也。越動越寂。越隱越彰也。變化無常。言不恒也。其為稱也因應而作。謂因應化。故有稱謂
【現代漢語翻譯】 現代漢語譯本 非有非無，說有說無，這都是爲了適應事物而假立的名稱，所以說是外在的稱謂。而執著于稱謂的人，是執著于名字；執著于器物形象的人，是執著于形相。『封』是封閉執著，『耽』是沉溺執著。名字的極限在於題目之下，說執著于名字的人，只能在題目的範圍內活動，超出這個範圍就無法命名了。形體的極限在於方圓之內，超出這個範圍就無法成形了。方圓有所不能描繪，意思是說方和圓，不能描繪出非方非圓的法則；題目也不能傳達出非題目的法則。怎麼能用它來命名那不可名狀的『無名』呢？『焉可』就是『不可』的意思。『無名』不是題目的法則，『無形』不是方圓的法則，這就是所謂的涅槃。前面序言中說的『有餘』和『無餘』，是之前討論中提到的有餘涅槃和無餘涅槃。相信這是權巧寂滅和究竟教化的根本用意。序言中說的『有餘』，是權巧教化的用意；說的『無餘』，是真實教化的用意。『權』是顯現，『實』是隱藏。但這還不是玄妙寂滅、言語無法表達的幽深境界。『環中』是空寂，『術』是道路。韓非子說：『在道路上丟棄灰燼的人要被斬斷手指』，這是古代的法律。您難道沒聽說過《正觀》的說法嗎？這兩部經書是《正觀》的經文。如此說來，聖人在天下是寂靜虛無的。意思是說聖人應付事物就是這樣。『無執』，就是沒有執著。『無競』，就是不與萬物爭鬥。《涅槃經》說：『世俗的智慧說有，我也說有；世俗的智慧說無，我也說無。』說的就是這個道理。好比幽深山谷的迴響，明亮鏡子中的影像。這兩個比喻是用來比喻後面的，不是比喻前面的。不知道從哪裡來而來，不知道往哪裡去而往。恍惚之間好像存在，這也是來往的含義。越是動就越是寂靜，『逾』是超越的意思。越是動就越是寂靜，越是隱藏就越是彰顯。變化無常，說的是不恒定。之所以有稱謂，是因為因應而產生。意思是說因為因應變化，所以才有了稱謂。
【English Translation】 English version Neither existent nor non-existent. Speaking of existence, speaking of non-existence, these are merely provisional names adapted to things, hence called external designations. Those who cling to designations cling to names; those who cling to the forms of objects cling to appearances. 'Feng' (封) [to seal, to enclose] means to enclose and cling; 'dan' (耽) [to indulge in] means to be immersed and cling. The limit of a name is within the scope of the topic. To say that one clings to names means that one can only operate within the confines of the topic; beyond this, one cannot name it. The limit of a form is within the confines of squareness and roundness; beyond this, it cannot take shape. Squareness and roundness cannot fully depict, meaning that squareness and roundness cannot depict the principles of non-squareness and non-roundness; nor can a topic convey the principles of non-topic. How can one use it to name the unnameable 'no-name'? 'Yan ke' (焉可) [how can it be possible] means 'impossible'. 'No-name' is not the principle of topic; 'no-form' is not the principle of squareness and roundness. This is what is called Nirvana (涅槃) [extinction of suffering]. The 'with remainder' and 'without remainder' mentioned in the preface refer to the Nirvana with remainder and Nirvana without remainder discussed earlier. Believe that this is the fundamental intention of expedient quiescence and ultimate teaching. The 'with remainder' mentioned in the preface is the intention of expedient teaching; the 'without remainder' mentioned is the intention of true teaching. 'Expedient' means manifest; 'true' means hidden. But this is not yet the profound realm of mysterious quiescence and inexpressible words. 'Within the ring' is emptiness; 'shu' (術) [road] is the path. Han Fei Zi (韓非子) said: 'One who discards ashes on the road will have their fingers cut off,' this was the ancient law. Have you not heard of the doctrine of 'Right Contemplation' (正觀)? These two scriptures are the texts of 'Right Contemplation'. Therefore, the sage is in the world in stillness and emptiness. This means that the sage responds to things in this way. 'No clinging' means without clinging. 'No contention' means not contending with things. The Nirvana Sutra (涅槃經) says: 'The worldly wisdom says existence, I also say existence; the worldly wisdom says non-existence, I also say non-existence.' It speaks of this principle. It is like the echo in a deep valley, the image in a bright mirror. These two metaphors are used to illustrate the latter, not the former. Not knowing from where it comes and comes, not knowing where it goes and goes. Vaguely it seems to exist, this is also the meaning of coming and going. The more it moves, the more it is still; 'yu' (逾) [to exceed] means to surpass. The more it moves, the more it is still; the more it is hidden, the more it is revealed. Change is impermanent, meaning it is not constant. The reason for having designations is because they arise in response. Meaning that because of responding to change, there are designations.
動作耳。然則有無之稱本乎無名。本是無名。從應化故。方有有無之名耳。無名之道於何不名。于于也。雖曰無名。無所不名種種名也。是以至人下。明種種應現也。原夫能天能人者。原本也。若實是人。則不能為天。若實是天。則不能為人耳。果以非天非人。而能應化人天耳。其為治也。謂聖人治化世間也。應而不為下。雖應化而終無心有所為作固事。而為無所施設也。施莫之廣。廣施設也。為莫之大。言大聖凡所施為。人天六道。小聖小賢。更莫能加莫能過。故云施莫之廣。為莫之大也。返于小成。返在小也。歸於無名。返歸無也。經曰菩提之道不可圖度下。此是修行道地經文也。然則涅槃大道下。結歸非有非無耳。而惑者下。非惑計也。豈足以榜玄道而語聖心者乎。不得以有無邊見。題榜涅槃之道。語般若之心也。題謂名題。榜者榜示。言涅槃無名。不可如此而得耳。意謂至人寂泊無兆下。通示至人之相也。隱顯同源者。謂隱顯無別。即如下說也。何則佛言吾無生不生下。無有生處。而不受生。此大品經文也。彼具文云。菩薩終不受胞胎。終不受五欲。無生不生。終不為生法所污。今加以無形不形。準生言之耳。以知存不為有者。此結不有也。以此文證。故知存不為有也。有本云。以知存不為有更加亡不為無者
【現代漢語翻譯】 現代漢語譯本： 動作耳（動作罷了）。然則有無之稱本乎無名（那麼，『有』和『無』的稱謂，根本在於『無名』）。本是無名（本來就是沒有名字的）。從應化故（因為要適應變化）。方有有無之名耳（才有了『有』和『無』的名稱）。無名之道於何不名（『無名』的道，在什麼方面不是名稱呢）？于于也（在任何方面都是名稱）。雖曰無名（雖然說是『無名』）。無所不名種種名也（沒有什麼不是名稱，是種種名稱）。是以至人下（因此，至人）。明種種應現也（明白種種應化顯現）。 原夫能天能人者（探究那能成為天，能成為人者）。原本也（是根本）。若實是人（如果確實是人）。則不能為天（就不能成為天）。若實是天（如果確實是天）。則不能為人耳（就不能成為人）。果以非天非人（果真是非天非人）。而能應化人天耳（才能應化人天）。其為治也（他的治理）。謂聖人治化世間也（是指聖人治理教化世間）。應而不為下（應化而不執著）。雖應化而終無心有所為作固事（雖然應化，但始終沒有刻意去做什麼固定的事情）。而為無所施設也（而是無所施設）。施莫之廣（施捨沒有比這更廣大的）。廣施設也（廣泛地施捨）。為莫之大（作為沒有比這更大的）。言大聖凡所施為（說大聖人凡所施為）。人天六道（人天六道）。小聖小賢（小聖小賢）。更莫能加莫能過（再也不能增加，再也不能超過）。故云施莫之廣（所以說施捨沒有比這更廣大的）。為莫之大也（作為沒有比這更大的）。 返于小成（返回到小的成就）。返在小也（返回到小）。歸於無名（歸於無名）。返歸無也（返回到無）。經曰菩提之道不可圖度下（經書上說，菩提之道不可思議）。此是修行道地經文也（這是修行道地的經文）。然則涅槃大道下（那麼，涅槃大道）。結歸非有非無耳（最終歸結于非有非無）。而惑者下（而迷惑的人）。非惑計也（不是迷惑的計較）。豈足以榜玄道而語聖心者乎（怎麼能用它來標榜玄妙的道，來談論聖人的心呢）？不得以有無邊見（不能用有無的邊見）。題榜涅槃之道（來命名標榜涅槃之道）。語般若之心也（來談論般若之心）。題謂名題（題，是說命名）。榜者榜示（榜，是說標示）。言涅槃無名（說涅槃是無名的）。不可如此而得耳（不能這樣來獲得）。 意謂至人寂泊無兆下（意思是說，至人寂靜淡泊，沒有徵兆）。通示至人之相也（普遍地顯示至人的相）。隱顯同源者（隱和顯是同源的）。謂隱顯無別（是說隱和顯沒有區別）。即如下說也（就像下面所說的）。何則佛言吾無生不生下（為什麼呢？佛說，我沒有生而不生）。無有生處（沒有產生的地方）。而不受生（而不接受生）。此大品經文也（這是《大品般若經》的經文）。彼具文云（那裡完整的經文說）。菩薩終不受胞胎（菩薩最終不接受胞胎）。終不受五欲（最終不接受五欲）。無生不生（沒有生而不生）。終不為生法所污（最終不被生法所污染）。今加以無形不形（現在加上無形不形）。準生言之耳（按照生的說法來說）。以知存不為有者（因此知道存在不等於有）。此結不有也（這是總結不等於有）。以此文證（用這段經文來證明）。故知存不為有也（所以知道存在不等於有）。有本云（有的版本說）。以知存不為有更加亡不為無者（因此知道存在不等於有，更加知道滅亡不等於無）。
【English Translation】 English version: It's just action. Therefore, the terms 'existence' and 'non-existence' are fundamentally based on 'no-name'. Originally, there is no name. It's because of adapting to transformations that the names of 'existence' and 'non-existence' arise. In what aspect is the 'no-name' Dao not a name? In every aspect. Although it's called 'no-name', there is nothing that is not a name; it is all kinds of names. Therefore, 'the ultimate person...' clarifies all kinds of responses and manifestations. Investigating those who can be gods and can be humans, this is the origin. If they are truly humans, they cannot be gods. If they are truly gods, they cannot be humans. Only if they are neither gods nor humans can they respond and transform into gods and humans. Their governance refers to the sage's governance and transformation of the world. Responding without attachment means that although they respond and transform, they ultimately have no intention to do anything fixed. Instead, they act without any deliberate actions. There is no greater giving than this, which is broad giving. There is no greater action than this. It is said that all actions of the great sage, in the realms of humans, gods, and the six paths, cannot be surpassed or exceeded by lesser sages and worthies. Therefore, it is said that there is no greater giving than this, and no greater action than this. Returning to small achievements means returning to the small. Returning to no-name means returning to no. The scripture says, 'The path of Bodhi cannot be fathomed.' This is scripture about the ground of the path of practice. Therefore, the great path of Nirvana ultimately concludes in neither existence nor non-existence. Those who are deluded are not engaging in deluded calculations. How can they use it to promote the profound Dao and speak of the sage's mind? One must not use the biased views of existence and non-existence to name and promote the path of Nirvana, or to speak of the heart of Prajna. 'Title' refers to naming, and 'promote' refers to displaying. It is said that Nirvana is nameless and cannot be attained in this way. The meaning is that the ultimate person is tranquil and without signs, universally showing the characteristics of the ultimate person. 'Hidden and manifest share the same source' means that there is no difference between hidden and manifest, as will be explained below. Why? The Buddha said, 'I have no birth and do not not-birth.' There is no place of birth, yet one does not refuse birth. This is scripture from the Mahaprajnaparamita Sutra. The complete text there says, 'Bodhisattvas ultimately do not accept wombs, ultimately do not accept the five desires, have no birth and do not not-birth, and are ultimately not defiled by the law of birth.' Now, adding 'no form and do not not-form' is based on the saying about birth. Therefore, knowing that existence is not equivalent to being is the conclusion that it is not being. Using this scripture as proof, we know that existence is not equivalent to being. Some versions say, 'Knowing that existence is not equivalent to being, and even more so, knowing that extinction is not equivalent to non-being.'
。非也。亡不為無。自在後文。不闕此段也。經言菩薩入無盡三昧。此下方明亡不為無耳。此經未詳。又云入于。般涅槃而不入于涅槃。此涅槃經文也。彼云般涅槃時。不般涅槃耳。以知亡不為無者。此句始結不無也。以此經文。故知亡不為無耳。亡不為無雖無而有下。此兩句但覆疏非有非無耳。然則涅槃之道。果出有無之域。絕言像之徑為句也。果決定。定出有無之域。定絕言像之經也。斷矣者。判斷分明。可得知矣也。子乃云下。非前說也。無乃乖夫神極。無乃乃也。無乃乖者。意言乖也。經曰法。身無像應物以形下。形現也。緣境也。萬機頓赴而不撓其神。言聖應感之道。一時適赴萬緣。心神不撓亂。說文云。撓字擾音。文字集略云。撓者曲行也。一時各對千難。而思慮無所撓濁也。動若行雲止若穀神。行雲雖動而無心。穀神雖止亦無心也。謂山谷之神老子穀神不死。是謂玄牝。謂能養神。如山谷之神。則不必死也。注云谷養神者。非也。無器而不形。有緣皆現也。無感而不應。有扣皆應也。然則心生於有心。眾生有心感之。則現形像耳。故金流而不燋者。莊子云。至人也物莫之傷也。大浸稽天而不溺。大旱金石流。土山焦而不熱。今言不焦即不熱也。日用而不動老云。用之不勤。勤勞也。紛紜自彼於我何為。
紛紜緣自紛紜也。聖人常靜。我者聖人也。所以智周萬物而不勞。聖智通鑑萬物。何所苦勞者。為無心也。身形應八方而無患害者。為無身無我也。益不可盈損不可虧。欲益之而不可益。欲損之而不可損也。寧復痾癘中逵壽極雙樹。痾癘病也。逵道路也。爾雅九達謂之逵。雙卷泥洹經云。佛將涅槃。向拘尸國。中路患痢。后至雙樹。遂即涅槃。今言何有斯理也。涅槃經云。佛正說法。至第十卷。中途現病。此亦痾癘中逵也。靈竭天棺體無焚燎。佛涅槃后。疊纏綿裹。入金銀槨。次銅次鏡。盛滿香油。以火焚之。此是轉輪聖王之法。故云天棺也。焚燎皆燒也。而惑者居見聞之境。尋常耳目見者。見滅燒盡。大謂聖亦然耳。尋殊應之跡。尋遂事蹟。有謂言定有。無謂言定無也。秉執規矩以擬大方。賈逵注國語云。秉執也。規圓矩方也。大方謂大乘也。老子云。大方無隅。何得執規矩以擬議耶。欲以智勞至人下。謂有智為勞有形為患也。舍有入無因以名之。舍有為入無為。名涅槃也。故云因以名之耳。豈所謂采微言于聽表。言微言深妙。可以意得。玄根沖邃。可以理宣。執言取相者。此非采微言于視聽之表。拔玄根于虛無之境也。
徴出第四 徴責涅槃出有無外。故云徴出也。有名曰夫渾元剖判萬有參差。剖開也。判
【現代漢語翻譯】 現代漢語譯本：紛紜的變化源於紛紜的因緣。聖人常處於清靜的狀態。我所說的『我』，就是指聖人。因此，聖人的智慧能夠周遍萬物而不感到疲勞。聖人的智慧能夠通達明鑑萬物，為什麼會感到辛苦勞累呢？因為聖人沒有分別心。聖人的身形能夠應化於八方而沒有憂患災害，因為聖人沒有執著于自身和『我』。聖人的境界，增加不了什麼，減少不了什麼。想要增加它，卻無法增加；想要減少它，也無法減少。難道聖人會像凡人一樣，在疾病痛苦中死去，或者在道路上遭遇不幸，或者像佛陀在雙樹下入滅那樣達到壽命的終點嗎？『痾癘』指的是疾病，『逵』指的是道路。《爾雅》中說，四通八達的道路叫做『逵』。《雙卷泥洹經》中記載，佛陀將要涅槃時，前往拘尸那迦城的途中得了痢疾，後來到達雙樹林，就在那裡入滅。現在說聖人也會這樣，這有什麼道理呢？《涅槃經》中記載，佛陀正在說法，到第十卷時，中途示現生病。這也是『痾癘中逵』的例子。聖人的靈性枯竭，天棺中的遺體被焚燒殆盡，這怎麼可能呢？佛陀涅槃后，遺體被層層纏裹，放入金銀棺槨，然後放入銅槨和鏡槨，盛滿香油，用火焚燒。這是轉輪聖王的葬法，所以說是『天棺』。『焚燎』都是指焚燒。而那些迷惑的人，只侷限於見聞的境界，尋常的耳目所見，只是看到滅盡和燒燬，就以為聖人也是這樣。他們尋找特殊的應驗和事蹟，認為有所謂的『定有』，或者有所謂的『定無』。他們秉持著規矩來衡量廣大的『道』。賈逵在註解《國語》時說，『秉』是執持的意思，『規』是圓的，『矩』是方的。『大方』指的是大乘佛法。《老子》中說，『大方無隅』，怎麼能用規矩來衡量它呢？想要用智巧來勞役至人，認為有智慧就是勞累，有形體就是禍患。捨棄『有』而進入『無』，因此而稱之為涅槃。所以說，只是因此而命名罷了。難道這就是所謂的從聽覺之外採擷精妙的言辭嗎？精妙的言辭深奧玄妙，可以用心領會；玄妙的根源深邃，可以用理來闡述。執著于言辭和表相的人，這不是從視聽之外採擷精妙的言辭，也不是從虛無的境界中拔出玄妙的根源。 征出第四，是說要征責涅槃超出有無之外。所以說是『征出』。有名叫做『夫』，渾元之氣剖開，萬物呈現出參差不齊的狀態。『剖』是剖開的意思，『判』是分開的意思。
【English Translation】 English version: The myriad changes arise from myriad causes and conditions. The sage is always in a state of stillness. The 'I' I speak of refers to the sage. Therefore, the sage's wisdom can pervade all things without feeling weary. The sage's wisdom can penetrate and clearly understand all things, so why would they feel hardship and toil? It is because the sage has no discriminating mind. The sage's form can manifest in all directions without worry or harm, because the sage is not attached to self and 'I'. The sage's state cannot be increased or decreased. Trying to increase it is impossible; trying to decrease it is also impossible. Could it be that the sage, like ordinary people, would die in sickness and suffering, or encounter misfortune on the road, or reach the end of their lifespan like the Buddha entering Nirvana under the twin Sala trees? '痾癘 (ē lì)' refers to illness, and '逵 (kuí)' refers to a road. The Erya says that a road that extends in all directions is called '逵 (kuí)'. The Twin Scroll Nirvana Sutra records that when the Buddha was about to enter Nirvana, he contracted dysentery on the way to Kushinagar, and later arrived at the twin Sala trees, where he entered Nirvana. To say that the sage would also be like this, what reason is there in that? The Nirvana Sutra records that the Buddha was preaching, and in the tenth scroll, he manifested illness midway. This is also an example of '痾癘中逵 (ē lì zhōng kuí)'. Could it be that the sage's spirit is exhausted, and the body in the heavenly coffin is burned to ashes? After the Buddha's Nirvana, the body was wrapped in layers, placed in gold and silver coffins, then placed in copper and mirror coffins, filled with fragrant oil, and burned with fire. This is the funeral method of a Chakravartin king, so it is called 'heavenly coffin'. '焚燎 (fén liáo)' both refer to burning. But those who are deluded are limited to the realm of seeing and hearing. Ordinary eyes and ears only see extinction and burning, and they think that the sage is also like this. They seek special validations and events, believing in so-called 'definite existence' or so-called 'definite non-existence'. They hold onto rules and regulations to measure the vast 'Dao'. Jia Kui, in his commentary on the Guoyu, said that '秉 (bǐng)' means to hold, '規 (guī)' is round, and '矩 (jǔ)' is square. '大方 (dà fāng)' refers to Mahayana Buddhism. The Laozi says, '大方無隅 (dà fāng wú yú)' (the great square has no corners), how can one use rules and regulations to measure it? They want to use cleverness to labor the perfect person, thinking that having wisdom is labor and having a form is a calamity. Abandoning 'existence' and entering 'non-existence', therefore it is called Nirvana. So it is said, it is only named because of this. Could this be what is called gleaning subtle words from beyond hearing? Subtle words are profound and mysterious, and can be understood with the mind; the mysterious root is deep and profound, and can be explained with reason. Those who cling to words and appearances are not gleaning subtle words from beyond sight and hearing, nor are they extracting the mysterious root from the realm of emptiness. Chapter 4, 'Questioning and Eliciting', speaks of questioning and demanding that Nirvana transcends existence and non-existence. Therefore, it is called 'Questioning and Eliciting'. There is a name called '夫 (fū)', the primordial energy is split open, and all things appear in a state of unevenness. '剖 (pōu)' means to split open, and '判 (pàn)' means to separate.
分判也。老子云。有物渾成。先天地生。謂之為道。今言渾元。即斯道也。易云。天地未分。謂之大易。元氣始萌。謂之大初。氣形之端。謂之太始。形變有質。謂之大素。質形已具。謂之太極。形氣既分。曰兩儀。以人蔘之。曰三才。今言參差者。即三才之間。萬有諸法如此也。有既有矣不得不無下。言有法終歸於無也。必無因有耳所以高下相傾。舉體例。皆相待有也。此自然之數者。言理極數自然矣。數極於是。理數極此也。化母所育理無幽顯。化母道也。育養也。若幽若顯皆道生也。恢詭譎怪無非有也。恢大也。詭戾也。譎乖也。怪異也。今云。此等諸法皆是有也。詭譎字。或有從心者。字林爾也。有化而無無非無也。有變化即成無也。然則有無之境理無不統。理皆統攝諸法也。經曰有無二法攝一切法。此是諸經大義也。虛空謂太虛也。數緣盡。以智數斷煩惱惑盡也。非數緣盡。謂不由智數。自然而斷者。如須陀洹人。初得果已。三惡道業自然而盡。不由智數斷之令無。智所斷者。謂五見及疑也。數緣盡即涅槃也。此言涅槃是無為法。不得非無也。核責核也。為定是有。為當是無果。若無也無則無差。若定是無。無則無別。同無為之無也。總而括之即而究之。雙論有無兩法也。無有異有而非無下。異有即是無。
【現代漢語翻譯】 現代漢語譯本： 這是對前文的判釋。老子說：『有一樣東西混混沌沌，在天地形成之前就存在了。』把它叫做『道』。現在說的『渾元』，就是這個『道』。 《易經》說：『天地未分開時，叫做太易。』元氣開始萌發，叫做太初。氣開始形成，叫做太始。形體變化有了實質，叫做太素。實質和形體都具備了，叫做太極。形和氣既然分開了，就叫做兩儀。如果把人加入其中，就叫做三才。』現在說的『參差』，就是指三才之間，萬事萬物的各種現象都是這樣。 有了『有』，就不得不有『無』。這是說有形的法最終會歸於無。必定是因為有了『有』，才會有『無』，所以高和下互相傾斜。舉例來說，一切事物都是相對存在的。這裡說的『自然之數』，是說理達到極點，數自然就到了。數到了極點，理也就到了極點。化母所孕育的，理無所謂隱蔽和顯現。化母就是道，孕育就是養育。無論是隱蔽還是顯現，都是道所產生的。廣大、怪誕、奇異、怪異，沒有不是『有』的。廣大就是大，怪誕就是乖張，奇異就是不順，怪異就是奇怪。現在說，這些法都是『有』。『詭譎』這兩個字，有的版本寫作『詭譎』，出自《字林》。 『有』變化就會成為『無』，『無』沒有不是『無』的。『有』變化就會變成『無』。這樣說來，『有』和『無』的境界，理沒有不能統攝的。理都能統攝一切法。經書上說：『有和無這兩種法，統攝一切法。』這是諸經的大義。 虛空，指的是太虛。『數緣盡』，是用智慧之數斷除煩惱迷惑。『非數緣盡』，是指不通過智慧之數，自然而然斷除煩惱。比如須陀洹（Srotapanna，入流果）人，初次證得果位后，三惡道的業自然就斷盡了，不是通過智慧之數去斷除的。用智慧斷除的，指的是五見（五種錯誤的見解）和疑。『數緣盡』就是涅槃（Nirvana，寂滅）。這裡說涅槃是無為法，不能說它不是『無』。 覈實，就是覈對。是爲了確定是『有』，還是應當是『無』的結果。如果是『無』，那麼『無』就沒有差別。如果確定是『無』，那麼『無』就沒有區別，和無為法的『無』一樣。總括起來研究，就是探究『有』和『無』這兩種法。『無有異有而非無』，不同的『有』就是『無』。
【English Translation】 English version: This is a commentary. Lao Tzu said, 'There is something formed out of chaos, born before heaven and earth.' It is called 'Tao'. The 'primordial unity' mentioned now is this 'Tao'. The Book of Changes says, 'Before heaven and earth were separated, it was called Tai Yi (太易, Great Change).' The primordial energy begins to sprout, called Tai Chu (太初, Great Beginning). The beginning of the formation of Qi (氣, vital energy) is called Tai Shi (太始, Great Origin). When form changes and has substance, it is called Tai Su (太素, Great Simplicity). When substance and form are both complete, it is called Tai Ji (太極, Great Ultimate). Since form and Qi are separated, it is called the Two Forms (兩儀, Yin and Yang). If humans are added, it is called the Three Powers (三才, Heaven, Earth, and Humanity).' The 'disparity' mentioned now refers to the various phenomena of all things between the Three Powers. Having 'existence', one must have 'non-existence'. This means that the law of existence will eventually return to non-existence. There must be 'existence' because of 'non-existence', so high and low lean on each other. By example, all things exist in relation to each other. The 'natural number' mentioned here means that when reason reaches its extreme, the number naturally arrives. When the number reaches its extreme, the reason also reaches its extreme. What the mother of transformation nurtures, reason has no hidden or manifest. The mother of transformation is the Tao, and nurturing is raising. Whether hidden or manifest, they are all produced by the Tao. Vast, eccentric, perverse, and strange, none are not 'existence'. Vast is great, eccentric is perverse, perverse is disobedient, and strange is weird. Now it is said that these laws are all 'existence'. The word 'eccentric' may be written as 'eccentric' in some versions, according to the Zilin (字林, Dictionary). 'Existence' changes and becomes 'non-existence', and 'non-existence' is not 'non-existence'. 'Existence' changes and becomes 'non-existence'. In this way, the realm of 'existence' and 'non-existence', reason has nothing that it cannot govern. Reason can govern all laws. The scriptures say, 'The two laws of existence and non-existence govern all laws.' This is the great meaning of all scriptures. Emptiness refers to the great void. 'The exhaustion of numerical conditions' means using the wisdom of numbers to cut off afflictions and delusions. 'Not the exhaustion of numerical conditions' means cutting off afflictions naturally, without using the wisdom of numbers. For example, a Srotapanna (須陀洹, Stream-enterer) person, after initially attaining the fruit, the karma of the three evil paths is naturally exhausted, not cut off by the wisdom of numbers. What is cut off by wisdom refers to the five views (五見, five kinds of wrong views) and doubt. 'The exhaustion of numerical conditions' is Nirvana (涅槃, extinction). Here it says that Nirvana is unconditioned dharma, and it cannot be said that it is not 'non-existence'. Verification is checking. It is to determine whether it is 'existence' or should be the result of 'non-existence'. If it is 'non-existence', then 'non-existence' has no difference. If it is determined to be 'non-existence', then 'non-existence' has no distinction, the same as the 'non-existence' of unconditioned dharma. To study it in summary is to explore the two laws of 'existence' and 'non-existence'. 'There is no different existence that is not non-existence', different 'existence' is 'non-existence'.
異無即是有也。而曰有無之外可有妙道下。非前說也。吾聞其語矣。雖聞此語。心未信矣。
超境第五 超謂超越。境謂境界。明涅槃之法。超越有無之境界也。無名曰有無之數誠法無不該。誠信也。該括也。統攝也。然其所統俗諦而已。而有無之法。但攝俗法也。經曰真諦何也下。此是引經文。或是釋經語。引經文者。通真俗兩句。皆是經文也。釋經語者。經言真諦者。涅槃是也。經言俗諦者。有無是也。何則有者有于無下。對明有無。皆俗法也。然則有生於無下。有從無生。無從有生也。有無相生其猶高下相傾。此直世間之事耳。然則有無雖殊俱未免於有。言有言無。皆俗諦有法也。此乃言像之所以形下。言必言于有無。像必像于有無。是之與非。皆因有無而起。或有以有為是。以無為非。或有以無為是。以有為非也。豈是統夫幽極。此之有無。既是是非之境。不得統攝涅槃幽極法也。良以有無之教止於六境耳。有無之數。但在六塵境界也。六境之內非涅槃之宅故借出以祛之耳。六境既非涅槃。故云涅槃出有無耳。云言也。庶希道之流。庶冀望也。希冀慕也。彷彿謂近真而非真也。幽途謂玄道也。托情謂安心也。絕域謂至理也。得意亡言。取意棄言也。言者所以在意。得意亡言。吾安得亡言之人。與之言哉
【現代漢語翻譯】 現代漢語譯本：『異無即是有』，這是否意味著『有』就等同於『無』呢？如果說在『有』和『無』之外，還存在著一種玄妙的『道』，這豈不是與之前的說法相悖了嗎？我聽過這種說法，雖然聽過，但內心仍然無法相信。
『超境第五』，『超』指的是超越，『境』指的是境界。這一部分闡明了涅槃的法，超越了『有』和『無』的境界。『無名曰有無之數誠法無不該』，這是說『有』和『無』的範疇確實涵蓋了一切法，誠信不虛，包羅萬象，統攝一切。然而，它所統攝的只是俗諦而已。『有』和『無』的法，也只是統攝俗法。經中說『真諦何也』，這可能是引用經文，也可能是解釋經文。如果是引用經文，那麼『真諦』和『俗諦』兩句話都是經文。如果是解釋經文，那麼經文所說的『真諦』，指的就是涅槃；經文所說的『俗諦』，指的就是『有』和『無』。為什麼這麼說呢？因為『有者有于無』，這是對『有』和『無』的對比說明，它們都是俗法。既然如此，那麼『有生於無』，『有』是從『無』中產生的，『無』也是從『有』中產生的。『有無相生其猶高下相傾』，這僅僅是世間的事情。既然如此，那麼『有』和『無』雖然不同，但都無法擺脫『有』的範疇。無論是說『有』還是說『無』，都是俗諦中的『有』法。『此乃言像之所以形』，言語必定要涉及『有』和『無』，形象必定要模仿『有』和『無』。『是』和『非』，都是因為『有』和『無』而產生的。或許有人認為『有』是對的，『無』是錯的；或許有人認為『無』是對的，『有』是錯的。這怎麼能統攝那幽深至極的涅槃之法呢？這種『有』和『無』，既然是『是』和『非』的境界，就無法統攝涅槃這種幽深至極的法。這是因為『有』和『無』的教義只停留在六境（Loka-dhātu）之內。『有』和『無』的範疇，只存在於六塵（Sadāyatana）境界中。六境之內不是涅槃的居所，所以才要借用超越『有』和『無』來去除它。六境既然不是涅槃，所以說涅槃超越了『有』和『無』。『云』是說的意思。『庶希道之流』，是希望的意思，希冀仰慕。『彷彿』指的是接近真實但不是真實。『幽途』指的是玄妙的道。『托情』指的是安心。『絕域』指的是至高的真理。『得意忘言』，是領會了意思就捨棄言語。言語是用來表達意思的，領會了意思就捨棄言語。我怎麼能找到捨棄言語的人，與他交談呢？
【English Translation】 English version: 'Different from non-existence is existence,' does this mean that 'existence' is equivalent to 'non-existence'? If it is said that beyond 'existence' and 'non-existence,' there exists a profound 'Tao (Dharma),' isn't this contradictory to the previous statement? I have heard this saying, but even after hearing it, my heart still cannot believe it.
'Transcending Realms, Fifth.' 'Transcending' means to surpass, and 'realms' refers to states of existence. This section elucidates the Dharma of Nirvana, which transcends the realms of 'existence' and 'non-existence.' 'Namelessness is said to encompass all phenomena within the realm of existence and non-existence; truly, no Dharma is excluded.' This means that the scope of 'existence' and 'non-existence' indeed covers all Dharmas, truthfully, comprehensively, and all-encompassingly. However, what it encompasses is only the conventional truth (Saṃvṛti-satya). The Dharma of 'existence' and 'non-existence' only encompasses conventional Dharmas. The sutra says, 'What is the ultimate truth (Paramārtha-satya)?' This may be a quotation from the sutra or an explanation of the sutra. If it is a quotation, then both phrases, 'ultimate truth' and 'conventional truth,' are from the sutra. If it is an explanation, then the 'ultimate truth' mentioned in the sutra refers to Nirvana, and the 'conventional truth' mentioned in the sutra refers to 'existence' and 'non-existence.' Why is this so? Because 'existence exists in non-existence,' this is a comparative explanation of 'existence' and 'non-existence,' and they are both conventional Dharmas. Since this is the case, then 'existence arises from non-existence,' 'existence' arises from 'non-existence,' and 'non-existence' also arises from 'existence.' 'Existence and non-existence arise from each other, like high and low leaning against each other,' this is merely a matter of the mundane world. Since this is the case, then although 'existence' and 'non-existence' are different, neither can escape the category of 'existence.' Whether one speaks of 'existence' or 'non-existence,' both are 'existence' Dharmas within the conventional truth. 'This is why words and images take shape,' words must necessarily involve 'existence' and 'non-existence,' and images must imitate 'existence' and 'non-existence.' 'Right' and 'wrong' both arise because of 'existence' and 'non-existence.' Perhaps some consider 'existence' to be right and 'non-existence' to be wrong; perhaps some consider 'non-existence' to be right and 'existence' to be wrong. How can this encompass the profound and ultimate Dharma of Nirvana? Since this 'existence' and 'non-existence' are the realms of 'right' and 'wrong,' they cannot encompass the profound and ultimate Dharma of Nirvana. This is because the teachings of 'existence' and 'non-existence' only remain within the six realms (Loka-dhātu). The scope of 'existence' and 'non-existence' only exists within the six sense-fields (Sadāyatana). The six realms are not the abode of Nirvana, so one must borrow the transcendence of 'existence' and 'non-existence' to remove it. Since the six realms are not Nirvana, it is said that Nirvana transcends 'existence' and 'non-existence.' 'Yun' means to speak. 'Those who aspire to the Tao (Dharma),' means to hope, to aspire and admire. 'Resemblance' refers to being close to the truth but not the truth. 'Mysterious path' refers to the profound Tao (Dharma). 'Entrusting emotions' refers to finding peace of mind. 'Absolute realm' refers to the supreme truth. 'Grasping the meaning and forgetting the words' means understanding the meaning and abandoning the words. Words are used to express meaning; having grasped the meaning, one abandons the words. How can I find someone who abandons words to talk to him?
。體者解也。解其非有非無。明是中道也。豈曰有無之外別有一有而可稱哉。不離有無。條然別有一妙有。謂之涅槃也。經言三無為下。解前無為難也。紛撓謂邪亂也。篤甚也。尤過也。絕有之稱莫先於無。破有要假于無。故說三無為明涅槃。是數緣滅以破眾生有病耳。故借無以明其非有。借無為名。明涅槃不是有為也。明其非有非謂無也。但言非有。非即無也。
搜玄第六 搜謂蒐括。玄謂玄妙。蒐括玄妙之所在。故云搜玄也。有名曰論云涅槃既不出有無下。牒前語也。不在有無則不可於有無而得之下。定宗也。求之無所使應都無然復不無其道。既無定求之處。則應都無涅槃。而復不得云無涅槃也。其道不無則幽途可尋。言幽玄途略可尋求耳。所以千聖同轍。千聖言多佛。多佛謂諸佛。諸佛皆同此轍。轍車轍。喻正道也。諸佛皆遵此轍。無有虛返。虛返者。謂前無涅槃。然後卻返也。其道既有下。既有涅槃之道。而復言其不出不在。必應有意。愿欲聞也。
妙存第七 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
【現代漢語翻譯】 現代漢語譯本：體，是理解的意思。理解它既非有也非無，闡明這就是中道。難道說在有和無之外，還另有一個『有』可以稱道嗎？不離開有和無，條理分明地存在著一種微妙的『有』，這就叫做涅槃（Nirvana）。經書上說『三無為下』，是爲了解釋前面的『無為』難以理解。紛撓，指的是邪惡混亂。篤，是深厚的意思。尤，是超過的意思。斷絕『有』的說法，沒有比『無』更先的了。破除『有』，一定要藉助『無』。所以說『三無為』是爲了闡明涅槃，這只是用數和緣的滅來破除眾生的『有』病罷了。所以借用『無』來闡明它不是『有』，借用『無為』這個名稱，來說明涅槃不是『有為』。闡明它不是『有』，並非就是『無』。只是說『非有』，『非有』也就是『無』。
搜玄第六：搜，是搜尋的意思。玄，是玄妙的意思。搜尋玄妙的所在，所以叫做『搜玄』。有名叫論的人說：『涅槃既然不超出有和無』，這是承接前面的話。『不在有無，則不可於有無而得』，這是確定的宗旨。『求之無所使應都無然復不無其道』，既然沒有確定的尋求之處，那麼就應該完全沒有涅槃，但又不能說沒有涅槃。『其道不無則幽途可尋』，意思是幽玄的途徑大概可以尋求到。所以說千聖同轍，千聖指的是很多佛，很多佛指的是諸佛（Buddha）。諸佛都遵循這個車轍。車轍，比喻正道。諸佛都遵循這個車轍，沒有空虛返回的。空虛返回，指的是前面說沒有涅槃，然後又返回來說有。『其道既有下』，既然有涅槃的道路，卻又說它不超出有無，一定是有意圖的，希望能夠聽到其中的含義。
妙存第七：非有非無，這就叫做妙有，所以叫做『妙存』。無，叫做夫。『言由名起下』，言語因名字而起，名字因體相而起。體相因可相，無相，無名。如果從意義上劃分，那麼『因可相』屬於前面的部分，指的是相貌因可相而成立。『無相無名下』，推翻前面的話。諸法（Dharma）無相，所以無名。因為無名，所以沒有言說。因為沒有言說
【English Translation】 English version: 'Body' means understanding. Understanding that it is neither existent nor non-existent clarifies that this is the Middle Way. Could it be said that besides existence and non-existence, there is another 'existence' that can be praised? Without leaving existence and non-existence, there is a distinctly subtle 'existence,' which is called Nirvana (Nirvana). The sutra says 'Three Non-action is inferior' to explain the difficulty of understanding the previous 'Non-action.' Disturbance refers to evil chaos. '篤' (du) means profound. '尤' (you) means exceeding. To cut off the concept of 'existence,' nothing precedes 'non-existence.' To break 'existence,' one must borrow 'non-existence.' Therefore, saying 'Three Non-action' is to clarify Nirvana, which is only to break the sentient beings' disease of 'existence' with the cessation of number and condition. Therefore, borrowing 'non-existence' is to clarify that it is not 'existence,' and borrowing the name 'Non-action' is to explain that Nirvana is not 'action.' Clarifying that it is not 'existence' does not mean it is 'non-existence.' It only says 'non-existence,' and 'non-existence' is also 'non-existence.'
Searching the Profound Sixth: 'Searching' means to seek. 'Profound' means mysterious. To seek the location of the mysterious, therefore it is called 'Searching the Profound.' A person named Lun said: 'Since Nirvana does not go beyond existence and non-existence,' this is continuing the previous statement. 'Not being in existence and non-existence means it cannot be obtained from existence and non-existence,' this is the definitive principle. 'Seeking it without a place to make it all non-existent, yet not without its path,' since there is no definite place to seek, then there should be no Nirvana at all, but one cannot say there is no Nirvana. 'If its path is not non-existent, then the hidden path can be sought,' meaning the mysterious path can probably be sought. Therefore, the thousand sages follow the same track. The thousand sages refer to many Buddhas (Buddha), and many Buddhas refer to all Buddhas. All Buddhas follow this track. The track is a metaphor for the right path. All Buddhas follow this track without returning empty-handed. Returning empty-handed refers to saying there is no Nirvana before, and then returning to say there is. 'Since its path exists,' since there is a path to Nirvana, yet it is said that it does not go beyond existence and non-existence, there must be an intention, hoping to hear the meaning within.
Subtle Existence Seventh: Neither existent nor non-existent, this is called subtle existence, therefore it is called 'Subtle Existence.' Non-existence is called Fu. 'Words arise from names,' words arise from names, and names arise from form and characteristics. Form and characteristics depend on what can be characterized, non-characteristics, and non-names. If divided by meaning, then 'depending on what can be characterized' belongs to the previous section, referring to the appearance being established because of what can be characterized. 'Non-characteristics and non-names,' overturn the previous statement. All Dharmas (Dharma) are without characteristics, therefore they are without names. Because there are no names, there is no speech. Because there is no speech
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。當爲說也。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。凈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。即凈名天女語也。彼云佛說淫怒癡性。即是解脫。解脫佛界也。淫怒癡魔界也。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。異我則乖于會通。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。懷六合于胸中下。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。至能拔玄根于未始
。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。居無不無故不無于無下。居無不同無。亦不無于無也。處有不同有。亦不有于有也。故能不出有無。而不在有無。正以處有不有故不在有中。不有于有故不出有中。居無不無故不在無中。不無于無故不出無中耳。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。寂泊無跡也。圖度絕矣。言不可測度也。容可責之於有無之內下。何容可責于有無之內求涅槃也。又可徴之於有無之外。容字貫下句。何容復可問有無之外徴涅槃乎。
難差第八 史記云。言論相拒。謂之難。今難三乘三位兩種差別。故云難差也。有名曰涅槃既絕圖度下。領前言也。斯則窮理盡性下。窮盡至理究竟物性也。理其然矣。謂其理實然。無有差別也。而放光云三乘諸道。大品經文也。金剛般若亦云爾也。佛言昔我為菩薩名曰儒僮于燃燈佛所已入涅槃。儒僮之
【現代漢語翻譯】 現代漢語譯本：從無始以來，玄妙真理的根源就能被髮掘出來。又好比萬物的動歸於靜，恬淡、深沉、寂靜，與自然玄妙地契合。恬淡就是安靜，深沉寂靜就像深淵一樣澄澈平靜。『妙契』是指精妙的領悟，『自然』是指天然的道理。所以處於『有』的狀態卻不執著于『有』，處於『無』的狀態也不執著于『無』。處於『有』的狀態卻不執著于『有』，所以不落入『有』的範疇；處於『無』的狀態也不執著于『無』，所以不落入『無』的範疇。因此能夠不超出『有無』的範圍，也不侷限於『有無』的界限。正是因為處於『有』的狀態卻不執著于『有』，所以不侷限在『有』之中，不執著于『有』，所以不超出『有』的範圍。處於『無』的狀態也不執著于『無』，所以不侷限在『無』之中，不執著于『無』，所以不超出『無』的範圍。如此說來，法沒有『有無』的表象。如果這樣，那麼就應該明白諸法沒有『有無』的相等性。沒有固定的『有』，也沒有固定的『無』。聖人沒有『有無』的知見，所以內心沒有執著。『心』是內在的法，『數』是外在的法。『此』與『彼』寂滅，『物』與『我』融為一體。『此』指的是內心，『彼』指的是外在的法。『物』與『我』也是內外彼此。清凈寂靜沒有痕跡，就叫做涅槃(Nirvana，佛教術語，指解脫)。思慮籌劃都斷絕了，言語無法測度。怎麼能在『有無』之內尋求涅槃(Nirvana)呢？又怎麼能在『有無』之外去尋找涅槃(Nirvana)呢？『容』字貫穿下一句。怎麼能再問在『有無』之外去尋找涅槃(Nirvana)呢？
難差第八：《史記》上說，言論相互牴觸，叫做『難』。現在要辨析三乘(Triyana，佛教術語，指聲聞乘、緣覺乘、菩薩乘)三位(指菩薩修行過程中的三個階段)兩種差別，所以叫做『難差』。『有名曰涅槃既絕圖度下』，是承接前面的話。『斯則窮理盡性下』，是窮盡至理，究竟物性。『理其然矣』，是說這個道理確實是這樣，沒有差別。『而放光云三乘諸道』，出自《大品經》。《金剛般若經》也是這樣說的。佛說：『過去我為菩薩(Bodhisattva，佛教術語，指追求覺悟的眾生)，名叫儒僮，在燃燈佛(Dipamkara Buddha，過去佛之一)那裡已經進入涅槃(Nirvana)。』儒僮的...
【English Translation】 English version: From beginningless time, the source of profound and subtle principles can be extracted. It is also like the movement of all things returning to stillness, tranquility, deep silence, and wonderfully harmonizing with nature. 'Tranquility' means quietness, and 'deep silence' is like the clear and calm stillness of an abyss. 'Wonderful harmony' refers to subtle enlightenment, and 'nature' refers to the natural principle. Therefore, being in a state of 'existence' without being attached to 'existence,' and being in a state of 'non-existence' without being attached to 'non-existence.' Being in a state of 'existence' without being attached to 'existence,' one does not fall into the category of 'existence'; being in a state of 'non-existence' without being attached to 'non-existence,' one does not fall into the category of 'non-existence.' Therefore, one can neither go beyond the scope of 'existence and non-existence' nor be confined to the boundaries of 'existence and non-existence.' It is precisely because one is in a state of 'existence' without being attached to 'existence' that one is not confined to 'existence,' and not being attached to 'existence,' one does not go beyond the scope of 'existence.' Being in a state of 'non-existence' without being attached to 'non-existence,' one is not confined to 'non-existence,' and not being attached to 'non-existence,' one does not go beyond the scope of 'non-existence.' In this way, the Dharma has no appearance of 'existence and non-existence.' If so, then it should be understood that all dharmas have no equality of 'existence and non-existence.' There is no fixed 'existence,' and there is no fixed 'non-existence.' The sage has no knowledge of 'existence and non-existence,' so there is no attachment in the mind. 'Mind' is an internal dharma, and 'number' is an external dharma. 'This' and 'that' are extinguished, and 'matter' and 'self' merge into one. 'This' refers to the inner mind, and 'that' refers to the external dharma. 'Matter' and 'self' are also internal and external, this and that. Pure and silent without traces is called Nirvana (Nirvana, a Buddhist term, referring to liberation). Thoughts and plans are cut off, and words cannot be measured. How can one seek Nirvana (Nirvana) within 'existence and non-existence'? And how can one seek Nirvana (Nirvana) outside of 'existence and non-existence'? The word 'how' connects the next sentence. How can one ask again about seeking Nirvana (Nirvana) outside of 'existence and non-existence'?
Difficulty in Differentiation, Chapter 8: The Records of the Grand Historian says that conflicting arguments are called 'difficulty.' Now, we will differentiate between the three vehicles (Triyana, a Buddhist term referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), the three stages (referring to the three stages of a Bodhisattva's practice), and the two kinds of differences, so it is called 'Difficulty in Differentiation.' 'There is a name called Nirvana, which has cut off all plans,' is a continuation of the previous words. 'Therefore, exhausting the principle and fulfilling the nature,' is to exhaust the ultimate principle and thoroughly understand the nature of things. 'The principle is indeed so,' means that the principle is indeed so, without any difference. 'And the Emitting Light Sutra says the three vehicles and all paths,' comes from the Mahaprajnaparamita Sutra. The Diamond Sutra also says the same. The Buddha said, 'In the past, I was a Bodhisattva (Bodhisattva, a Buddhist term referring to a being who seeks enlightenment) named Ru Tong, and I had already entered Nirvana (Nirvana) at Dipamkara Buddha's (Dipamkara Buddha, one of the past Buddhas) place.' Ru Tong's...
名。諸經散說。已入涅槃。是法華文。彼云。於此時間。我說燃燈佛等。又復言其入于涅槃。今所引者。義意與法華有別。法華燃燈佛涅槃。今引言儒僮涅槃。恐是舊經。翻譯有異也。於七住初獲無生忍。關河大德。凡言住者。皆是地也。儒僮菩薩見燃燈時。位當七地。得無生忍也。進修三位者。謂八九十三地也。若涅槃一也則不應有三下。雙難前三乘之三。及三位之三也。如其有三則非究竟者。若有三乘。若有三位。明知未究竟之道。下既云究竟。何有升降之殊。升謂高昇。降謂降下也。眾經異說下。諸經各說不同。何為耶中正耶。
辨差第九 辨別也。分別三乘差別。故云辨差也。至於三位差別。下第十四章中重難。第十五章中方答耳。無名曰然究竟之道理無差也。言究竟之道。實無差別也。法華云下。引正法華文也。以俱出生死故同稱無為。皆同無為。而有差別也。所乘不一故有三名。隨其所乘之因不同。故有三乘之果耳。結其會歸一而已矣。結論終歸同一無為也。此以人三三無為非無為有三者。以三人分無為成三耳。無為無三也。故放光下。說聲聞結盡。習不盡已來。通是經文也。請以近喻。將事顯理也。如人斬木。斬去一尺。一尺在木。不關虛空。斷除煩惱亦復如是。但在於人。不關無為也。夫群生
【現代漢語翻譯】 現代漢語譯本： 名。各部經典分散地記載，（佛）已經進入涅槃（Nirvana，梵文，指解脫生死輪迴的狀態）。這是《法華經》（Lotus Sutra）的文句。經中說：『在這個時候，我說燃燈佛（Dipamkara Buddha）等等。』又說他們進入了涅槃。現在我所引用的，意義與《法華經》有所不同。《法華經》中是燃燈佛涅槃，現在我引用的是儒僮（指釋迦牟尼佛的前世）涅槃，恐怕是舊的經典，翻譯有所不同。在七住位（指菩薩修行過程中的第七個階段）的最初獲得無生忍（指對一切法不生不滅的證悟）。關河（地名）的大德（指有德行的高僧）說，凡是說到『住』，都是指『地』（指菩薩修行的階位）。儒僮菩薩見到燃燈佛的時候，位階相當於七地菩薩，得到了無生忍。『進修三位』指的是八地、九地和十地菩薩。如果涅槃只有一個，就不應該有『三下』（指三乘，即聲聞乘、緣覺乘、菩薩乘）。這是雙重否定前三乘的『三』和三位的『三』。如果存在三種，那就不是究竟的。如果存在三乘，如果存在三位，那就說明還沒有達到究竟的道路。下面既然說是究竟，為什麼還有升降的區別？升是指高昇，降是指降下。『眾經異說下』，各部經典說法不同，什麼是耶中正（指符合中道正理）呢？ 辨差第九：辨別。辨別三乘的差別，所以說是『辨差』。至於三位的差別，在第十四章中會再次提出疑問，第十五章中才會回答。『無名曰然究竟之道理無差也』，意思是說，究竟的道理是沒有差別的。《法華經》中說：『以俱出生死故同稱無為』，因為都脫離了生死輪迴，所以都稱為『無為』（指不生不滅的境界）。『而有差別也』，雖然都達到了無為的境界，但還是有差別的。『所乘不一故有三名』，因為所修行的因不同，所以有三乘的果。『結其會歸一而已矣』，結論是最終歸於同一個無為。這是以人來分三，而不是無為本身有三。無為是沒有三種差別的。所以『放光下』，說聲聞結盡，習不盡已來，這都是經文的內容。請用一個近的例子來比喻，用事情來顯明道理。比如人砍木頭，砍去一尺，這一尺仍然在木頭上，與虛空無關。斷除煩惱也是這樣，只在於人本身，與無為無關。夫群生（指眾生）……
【English Translation】 English version: Name. Various sutras describe it in a scattered way, (the Buddha) has already entered Nirvana (Sanskrit, referring to the state of liberation from the cycle of birth and death). This is a sentence from the 'Lotus Sutra'. It says: 'At this time, I spoke of Dipamkara Buddha and so on.' It also says that they entered Nirvana. What I am quoting now has a different meaning from the 'Lotus Sutra'. In the 'Lotus Sutra', it is Dipamkara Buddha's Nirvana, but now I am quoting the Nirvana of the Brahmin child (referring to Shakyamuni Buddha's previous life), which is probably an old scripture with different translations. At the beginning of the seventh stage (referring to the seventh stage of a Bodhisattva's practice), one obtains the non-origination forbearance (referring to the realization that all dharmas are neither born nor destroyed). The virtuous monks of Guanhe (place name) say that whenever 'abiding' is mentioned, it refers to 'ground' (referring to the stages of a Bodhisattva's practice). When the Brahmin child Bodhisattva saw Dipamkara Buddha, his position was equivalent to a seventh-ground Bodhisattva, and he obtained the non-origination forbearance. 'Further cultivating the three stages' refers to the eighth, ninth, and tenth-ground Bodhisattvas. If there is only one Nirvana, there should not be 'three below' (referring to the Three Vehicles, namely the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle). This is a double negation of the 'three' of the former Three Vehicles and the 'three' of the three stages. If there are three, then it is not ultimate. If there are Three Vehicles, if there are three stages, it shows that the ultimate path has not been reached. Since it is said below that it is ultimate, why are there differences in ascent and descent? Ascent refers to rising high, and descent refers to descending. 'Various sutras have different sayings', various sutras say different things, what is the correct one? Discrimination of Differences, Ninth: Discrimination. Discriminating the differences between the Three Vehicles, hence it is called 'Discrimination of Differences'. As for the differences in the three stages, questions will be raised again in Chapter 14, and answers will be given in Chapter 15. 'Namelessness means that the ultimate principle has no difference', meaning that the ultimate principle has no difference. The 'Lotus Sutra' says: 'Because they are born and die together, they are both called non-action', because they are both free from the cycle of birth and death, they are both called 'non-action' (referring to the state of non-birth and non-death). 'But there are differences', although they have both reached the state of non-action, there are still differences. 'Because the vehicles they ride are different, there are three names', because the causes they cultivate are different, there are the fruits of the Three Vehicles. 'The conclusion is that they all return to one', the conclusion is that they ultimately return to the same non-action. This is dividing into three by people, not that non-action itself has three. Non-action has no three differences. Therefore, 'From the light down', saying that the Sravakas have exhausted their bonds, but their habits have not been exhausted, these are all the contents of the sutra. Please use a close example to illustrate, use events to clarify the principle. For example, when a person cuts wood, cutting off a foot, this foot is still on the wood, and has nothing to do with the void. Eliminating afflictions is also like this, it only lies in the person himself, and has nothing to do with non-action. The multitude of beings...
萬端下。明根性不同。大小有異。深者大。淺者小。厚薄亦然。所以俱之彼岸下。之適也。小雅云。造之如往適也。彼岸豈異異自我耳者。彼岸不異。異自三人也。眾經殊辯其致不乖也。經說同一無為。復云三乘差別。以解脫是同。故云同一無為。以斷結有異。故云三乘差別。言雖有異。理致不乖也。
責異第十 責三乘之異。故云責異也。有名曰俱出火宅則無患一也下。法喻雙明也。三子俱出火宅。三乘同出生死也。而彼岸無異異自我耳者。牒前言也。若我即無為下。若一則人法無別。不得言法同而人別也。若我異無為下。若異即人法全別。不得言人會無為也。無為自無為下。明所以異不同是一。故曰不通也。然則我與無為下。雙結一異兩關也。一則不合有三乘。異則不得有一乘也。三乘之名何由而生者。一異兩關。既無有三。何得有三乘名字耶。
會異第十一 會釋三乘之異。故云爾也。無名曰夫止此而此下。此謂有為。彼謂無為。在有則同有。在無則同無也。所以同於得者得亦得之同於失者失亦失之。老子云。得者同於得。失者同於失。同於得者得亦得之。同於失者。失亦失之也。而在有同有在無同無。事如在得同得。在失同失。所言得失者。則善惡是非等也。我適無為我即無為者。定宗也。無為
【現代漢語翻譯】 現代漢語譯本：各種因緣條件之下，顯現的根性（indriya）有所不同，大小也有差異。根性深厚的，力量就大；根性淺薄的，力量就小。根性的厚薄也是如此。所以都趨向于到達彼岸（paramita），這個『之』字是『到達』的意思。《小雅》中說：『建造它，就像前往到達一樣。』彼岸難道與自身不同嗎？彼岸沒有不同，不同的是自身的三種根性。各種經典詳細辨析，它們的旨趣並不相悖。經典說達到同一的無為（asamskrta），又說有三乘（triyana）的差別，因為解脫（vimoksha）是相同的，所以說達到同一的無為；因為斷除煩惱（klesha）有差異，所以說有三乘的差別。言語雖然有差異，道理和旨趣並不相悖。
責異第十：責難三乘的差異，所以叫做『責異』。有名為『俱出火宅則無患一也』，這是法（dharma）和比喻（upamana）雙重闡明。三個兒子一同走出火宅，比喻三乘共同脫離生死輪迴。『而彼岸無異異自我耳者』，是引用前面的話。『若我即無為下』，如果『我』（atman）就是無為，那麼人（pudgala）和法就沒有區別，就不能說『法』相同而『人』有差別。『若我異無為下』，如果『我』與無為不同，那麼『人』和『法』就完全不同，就不能說『人』會歸於無為。『無為自無為下』，說明『異』的原因是『不同』和『是一』，所以說『不通』。『然則我與無為下』，總結『一』和『異』兩種關係。如果『一』，就不應該有三乘；如果『異』，就不應該有一乘。『三乘之名何由而生者』，『一』和『異』兩種關係，既然沒有『三』，怎麼會有三乘的名字呢？
會異第十一：會通解釋三乘的差異，所以這樣說。無名曰『夫止此而此下』，『此』指的是有為（samskrta），『彼』指的是無為。存在於有為中就一同是有為，存在於無為中就一同是無為。所以與『得』相同的人，『得』也是相同的；與『失』相同的人，『失』也是相同的。《老子》說：『得者同於得，失者同於失。同於得者，得也以得為同；同於失者，失也以失為同。』存在於有為中就一同是有為，存在於無為中就一同是無為。事情就像存在於『得』中就一同是『得』，存在於『失』中就一同是『失』。所說的『得失』，就是善惡是非等等。『我適無為我即無為者』，這是確定的宗旨。無為（asamskrta）
【English Translation】 English version: Under various conditions, the manifested indriya (faculties) differ, with variations in size. Those with deep faculties possess great strength; those with shallow faculties possess little strength. The thickness and thinness of faculties are also similar. Therefore, all tend towards reaching the paramita (the other shore), where '之' means 'to reach'. The 'Book of Minor Odes' says: 'Build it, as if going to reach it.' Is the other shore different from oneself? The other shore is not different; what differs are the three types of faculties within oneself. Various sutras analyze in detail, but their purposes do not contradict each other. Sutras say that one attains the same asamskrta (unconditioned), yet also speak of the differences in the triyana (three vehicles), because vimoksha (liberation) is the same, hence the saying of attaining the same asamskrta; because the severing of klesha (afflictions) differs, hence the saying of the differences in the three vehicles. Although the words differ, the principles and purposes do not contradict each other.
Chapter Ten, 'Questioning Differences': Questions the differences of the three vehicles, hence it is called 'Questioning Differences'. There is a saying, 'Together exiting the burning house, then there is no worry of oneness', which is a dual explanation of dharma (teachings) and upamana (metaphor). The three sons exit the burning house together, which is a metaphor for the three vehicles jointly escaping the cycle of birth and death. 'And the other shore is not different, what differs is oneself', this is quoting the previous statement. 'If the self is the same as the unconditioned', if the 'atman' (self) is the same as the asamskrta, then there is no difference between pudgala (person) and dharma, and one cannot say that the 'dharma' is the same while the 'person' differs. 'If the self is different from the unconditioned', if the 'self' is different from the asamskrta, then the 'person' and 'dharma' are completely different, and one cannot say that the 'person' converges with the asamskrta. 'The unconditioned is unconditioned by itself', explains that the reason for 'difference' is 'different' and 'one', hence the saying 'not connected'. 'Then the self and the unconditioned', summarizes the two relationships of 'one' and 'different'. If 'one', there should not be three vehicles; if 'different', there should not be one vehicle. 'How do the names of the three vehicles arise?', given the two relationships of 'one' and 'different', since there is no 'three', how can there be the names of the three vehicles?
Chapter Eleven, 'Harmonizing Differences': Harmonizes and explains the differences of the three vehicles, hence it is said this way. There is a saying, 'Stopping here and this', where 'this' refers to samskrta (conditioned), and 'that' refers to asamskrta. Existing in the conditioned, they are together conditioned; existing in the unconditioned, they are together unconditioned. Therefore, those who are the same in 'gain', 'gain' is also the same; those who are the same in 'loss', 'loss' is also the same. Lao Tzu said: 'Those who gain are the same in gain, those who lose are the same in loss. Those who are the same in gain, gain is the same in gain; those who are the same in loss, loss is the same in loss.' Existing in the conditioned, they are together conditioned; existing in the unconditioned, they are together unconditioned. Things are like existing in 'gain', they are together 'gain'; existing in 'loss', they are together 'loss'. The so-called 'gain and loss' are good and evil, right and wrong, and so on. 'I am suitable for the unconditioned, I am the unconditioned', this is the definite principle. Asamskrta (unconditioned)
雖一何乖不一耶。法雖是一。不妨人自不一也。譬猶三鳥出網下。此喻分明歷然可見也。如是三乘眾生下。合喻分明也。樊者籠也。莊云。雉十步一啄。百步一飲。不蘄畜乎樊中。郭注云。蘄求也。樊所以籠雉也。今以惑妄樊籠系眾生。如雉在於籠也。然則我即無為下。我謂三乘人也。無為謂三乘法也。所以無患雖同下。覆明前法喻兩種同異也。升虛有遠近。明三鳥異也。幽鑒有深淺者。明三乘異也。無為即我我即無為也。既雙明法喻。此類可知也。今結答意。偏明法耳。無為涅槃。即三乘人。三乘人亦即無為涅槃更無別也。此非我異無為。明所以有三也。
詰漸第十二 詰責也。漸消也。出廣雅。今詰三乘漸斷煩惱。不能頓盡也。有名曰萬累滋彰本于妄想。滋彰多也。老子云。法令滋彰。盜賊多有。而本由妄想。所以萬累多也。妄想既祛則萬累都息者。祛遣也。有本作去。亦是除遣也。二乘煩惱盡。故云得盡智。菩薩得無生法忍。故云得無生智也。二乘得盡智。結縛永除。菩薩得無生智。妄想都盡。結縛既除心則無為者。悟無為也。心既無為理無障翳。若悟無為。則于理明見無障翳也。經曰是諸聖智不相違背不出不在其實俱空。此大品經習應品文也。二乘但出。即不在也。菩薩之人。不出世間。知諸法皆空故
【現代漢語翻譯】 現代漢語譯本 『雖一何乖不一耶』（即使說「一」，為何又會有不「一」的情況呢？）。『法雖是一。不妨人自不一也』（佛法雖然是統一的，但不同根性的人理解和修行的方式可以不同）。『譬猶三鳥出網下。此喻分明歷然可見也』（好比三隻鳥從網中飛出，這個比喻非常清晰明瞭）。『如是三乘眾生下。合喻分明也』（如同三乘的眾生，這合起來比喻就很清楚了）。『樊者籠也』（「樊」指的是籠子）。『莊云。雉十步一啄。百步一飲。不蘄畜乎樊中。郭注云。蘄求也。樊所以籠雉也』（莊子說，野雞十步才能啄到一口食物，一百步才能喝到一口水，但它們不希望被養在籠子里。郭象註釋說，「蘄」是追求的意思，「樊」是用來關野雞的）。『今以惑妄樊籠系眾生。如雉在於籠也』（現在用迷惑和虛妄的樊籠束縛眾生，就像野雞被關在籠子里一樣）。『然則我即無為下。我謂三乘人也。無為謂三乘法也』（那麼，「我」就是指無為的境界。「我」指的是三乘的修行人，「無為」指的是三乘的佛法）。『所以無患雖同下。覆明前法喻兩種同異也』（所以說沒有煩惱雖然是相同的，但這是在重複說明前面佛法和比喻兩種情況的相同和不同）。『升虛有遠近。明三鳥異也』（飛昇到空中有遠有近，說明三隻鳥的情況不同）。『幽鑒有深淺者。明三乘異也』（對幽深之理的理解有深有淺，說明三乘的境界不同）。『無為即我我即無為也』（「無為」就是「我」，「我」就是「無為」）。『既雙明法喻。此類可知也』（既然已經同時說明了佛法和比喻，那麼此類情況就可以理解了）。『今結答意。偏明法耳。無為涅槃。即三乘人。三乘人亦即無為涅槃更無別也』（現在總結回答的含義，偏重於說明佛法。「無為」和「涅槃」，就是三乘的修行人，三乘的修行人也就是「無為」和「涅槃」，沒有區別）。『此非我異無為。明所以有三也』（這並不是說「我」與「無為」不同，而是說明了為什麼會有三乘的差別）。 『詰漸第十二』（第十二品 詰漸，詰是詰責，漸是漸消）。『詰責也。漸消也。出廣雅。今詰三乘漸斷煩惱。不能頓盡也』（詰是詰責的意思，漸是漸消的意思。出自《廣雅》。現在詰問三乘的修行人，他們逐漸斷除煩惱，不能一下子完全斷盡）。『有名曰萬累滋彰本于妄想。滋彰多也。老子云。法令滋彰。盜賊多有。而本由妄想。所以萬累多也』（有一種說法是，無數的牽累不斷增多，根源在於虛妄的念頭。「滋彰」是增多的意思。《老子》說，法令越多，盜賊就越多。而根本原因在於虛妄的念頭，所以無數的牽累才會增多）。『妄想既祛則萬累都息者。祛遣也。有本作去。亦是除遣也』（虛妄的念頭如果被去除，那麼無數的牽累就會全部停止。「祛」是去除的意思，有的版本寫作「去」，也是去除的意思）。『二乘煩惱盡。故云得盡智。菩薩得無生法忍。故云得無生智也』（二乘的修行人煩惱斷盡，所以說得到盡智。菩薩得到無生法忍，所以說得到無生智）。『二乘得盡智。結縛永除。菩薩得無生智。妄想都盡。結縛既除心則無為者。悟無為也』（二乘的修行人得到盡智，束縛永遠解除。菩薩得到無生智，虛妄的念頭全部斷盡。束縛既然解除，心就達到無為的境界，這是領悟了無為的道理）。『心既無為理無障翳。若悟無為。則于理明見無障翳也』（心既然達到無為的境界，真理就不會有任何阻礙。如果領悟了無為的道理，那麼對於真理的認識就會清晰明瞭，沒有任何阻礙）。『經曰是諸聖智不相違背不出不在其實俱空。此大品經習應品文也』（經書上說，這些聖人的智慧不會互相違背，既不脫離世間，也不存在於世間，它們的本質都是空性的。這是《大品經·習應品》中的文字）。『二乘但出。即不在也。菩薩之人。不出世間。知諸法皆空故』（二乘的修行人只是出離世間，所以說「不在」。菩薩的修行人，不脫離世間，因為他們知道一切諸法都是空性的）。
【English Translation】 『Inquiry on Gradualism, Twelfth』 (Chapter 12, Inquiry on Gradualism, 'Inquiry' means to question, 'Gradualism' means gradual elimination). 『Inquiry means to question, gradualism means gradual elimination. From the Guang Ya. Now questioning the Three Vehicles gradually cutting off afflictions, unable to completely eliminate them at once.』 ('Inquiry' means to question, and 'gradualism' means gradual elimination. From the Guang Ya. Now questioning the practitioners of the Three Vehicles, they gradually cut off afflictions, unable to completely eliminate them at once). 『There is a saying that myriad burdens increase and become evident, rooted in delusion. Increase and become evident means many. Laozi said, 'The more laws and regulations, the more thieves.' And the root is delusion, so myriad burdens are many.』 (There is a saying that countless burdens increase and become evident, rooted in delusion. 'Increase and become evident' means many. Laozi said, 'The more laws and regulations, the more thieves.' And the root is delusion, so countless burdens increase). 『If delusion is dispelled, then myriad burdens will cease. Dispelled means removed. Some versions write 'go,' which also means to remove.』 (If delusion is dispelled, then countless burdens will all cease. 'Dispelled' means removed; some versions write 'go,' which also means to remove). 『The Two Vehicles exhaust afflictions, so it is said they attain Exhaustion-Wisdom. Bodhisattvas attain the Non-Arising Dharma Endurance, so it is said they attain Non-Arising Wisdom.』 (The practitioners of the Two Vehicles exhaust afflictions, so it is said they attain Exhaustion-Wisdom. Bodhisattvas attain the Non-Arising Dharma Endurance, so it is said they attain Non-Arising Wisdom). 『The Two Vehicles attain Exhaustion-Wisdom, and bonds are forever removed. Bodhisattvas attain Non-Arising Wisdom, and delusions are all exhausted. Since bonds are removed, the mind is non-active, realizing non-action.』 (The practitioners of the Two Vehicles attain Exhaustion-Wisdom, and bonds are forever removed. Bodhisattvas attain Non-Arising Wisdom, and delusions are all exhausted. Since bonds are removed, the mind reaches a state of non-action, realizing the principle of non-action). 『Since the mind is non-active, there are no obstructions to truth. If one realizes non-action, then one will clearly see the truth without any obstructions.』 (Since the mind reaches a state of non-action, there are no obstructions to truth. If one realizes the principle of non-action, then one will clearly see the truth without any obstructions). 『The sutra says, 'These sages' wisdoms do not contradict each other, neither departing from nor existing in the world, their essence is all emptiness.' This is from the Chapter on Practice and Response in the Great Perfection of Wisdom Sutra.』 (The sutra says, 'These sages' wisdoms do not contradict each other, neither departing from nor existing in the world, their essence is all emptiness.' This is from the Chapter on Practice and Response in the Great Perfection of Wisdom Sutra). 『The Two Vehicles only depart, so they do not exist. The people of the Bodhisattva do not depart from the world, knowing that all dharmas are empty.』 (The practitioners of the Two Vehicles only depart from the world, so they do not exist. The practitioners of the Bodhisattva do not depart from the world, knowing that all dharmas are empty).
也。又曰無為大道平等無二。此正法華文也。既曰無二。則不容異心。法既無二。體法之者。不應心有異也。不體則已體應窮微。已止也。若不體止而不論。既論體悟。則應窮盡微。妙也。而曰體而不盡是所未悟也。難前以未盡無為。故有三也。所未能解。故云未悟也。
明漸第十三 明三乘漸悟。故云爾也。無名曰無為無二則已然矣。無為之中。無有二法。已如前說也。結是重惑下。結謂煩惱。煩惱重惑。而言頓盡。不解此也。經曰三箭中的三獸渡河。此鞞婆沙論文也。名論為經。故云經曰。如迦旃延造發智論。名發智經也。三箭謂三人射箭也。的即渡齊也。三獸謂象馬兔也。中度無異下。三箭皆中。中無異也。三獸皆渡。渡無異也。獸力有不同。故入的有淺深。入水亦有淺深耳。三乘眾生下。合喻也。十二因緣如河津也。四真諦法如射的也。絕偽即真同升無為。斷煩惱結。故云絕偽。證悟涅槃。故云即真也。升高升也。然其乘不一下。三機不同。故所行之法各別也。夫群有雖眾然其量有崖。萬有非一。故云群有。雖云不一。終有涯畔也。正使智猶身子下。正猶身子之智滿愿之辯。不能知群之畔齊。況虛無而能頓盡乎。書不云乎下。言為學日益。謂漸益知見也。為道日損。謂漸損學華也。損謂損折耳。為道者
為于無為者也。修無為道。故名為道也。為于無為而日日損。修無為道。而言漸損也。此豈頓得之謂。此不謂頓損。故云漸損也。要損之又損之以至於無損者。損之更損。然後都盡。無可頓損也。經喻螢日智用可知者。維摩云。無以日光等彼螢火。今言佛智如日。聲聞如螢。何能頓除煩惱令盡。即同佛耶。所以優劣不同。故有三乘之別耳。
譏動第十四 譏判菩薩進修涉動。故云如此也。此章乃是前第八難差章中之義。今更發起。然後答也。有名曰經稱法身已上入無為境下。七地已上菩薩悟無生忍。得法性身。心形如此。何得云儒僮菩薩進修三位。廣積眾德耶。夫進修本於好尚下。進修為有好尚之心。積德謂有涉求之意也。好尚則取捨情現下。取勝舍劣。有損有益也。既以取捨為心下。若有此心。則非寂滅也。此文乖致殊下。謂取捨寂滅。兩文乖異。理致殊別。而今會在一人之上。事如指南為北。曉悟迷人。不可得也。
動寂第十五 動即是寂。故云動寂也。無名曰經稱聖人無為下。聖人自在。無為即為。為即無為也。無為故雖動而常寂下。雖動常寂。故曰無為。雖寂常動。故無不為也。物莫能一者。人不能令其常寂也。物莫能二者。人不能令其常動也。逾動逾寂者。雖動常寂。故越動越靜也。逾寂逾動
【現代漢語翻譯】 現代漢語譯本：
這是關於實踐無為的道理。修習無為之道，所以稱之為『道』。實踐無為，每天都要減少執著。修習無為之道，意味著逐漸減少。這難道是說可以一下子做到嗎？不是說一下子就能減少，所以說是逐漸減少。要減少了又減少，直到沒有可以減少的。減少了再減少，然後才能完全消除，沒有什麼可以一下子減少的。經文用螢火蟲和太陽來比喻智慧的運用，這是可以理解的。維摩詰經中說：『不要用日光來比擬螢火蟲的光芒。』現在說佛的智慧像太陽，聲聞（Śrāvaka）[聽聞佛法而證悟的弟子]的智慧像螢火蟲，怎麼能一下子消除所有煩惱呢？如果能，那就和佛一樣了嗎？正因為有優劣不同，所以才有三乘（Triyāna）[聲聞乘、緣覺乘、菩薩乘]的區別。
第十四品 譏動。譏諷菩薩的進修涉及動，所以說『如此』。這一章實際上是前面第八品『難差』中的意思，現在重新發起，然後再回答。有名為《無名經》的經書說，法身（Dharmakāya）[佛的法性之身]以上的菩薩進入無為的境界，七地（Bhūmi）[菩薩修行過程中的第七個階段]以上的菩薩領悟無生忍（anutpattika-dharma-kṣānti）[對一切法不生不滅的深刻理解]，得到法性之身，心和形體都是如此，怎麼能說儒童菩薩（Kumāra-bhūta Bodhisattva）[年輕的菩薩]還在進修三位（tri-sthāna）[指菩薩修行的三個階段]，廣泛積累各種功德呢？進修的根本在於有所偏好，進修是因為有偏好之心，積累功德意味著有追求的意圖。有所偏好，就會有取捨的情感顯現，選取好的，捨棄差的，這樣就會有損失和增加。既然以取捨為心，如果有了這種心，那就不是寂滅了。這段文字的意義非常不同，取捨和寂滅，這兩種說法是相互矛盾的，道理和意義也截然不同，現在卻要放在一個人身上，這就像用指南針指向北方，想要開導迷惑的人，是不可能的。
第十五品 動寂。動就是寂，所以說『動寂』。《無名經》說，聖人無為，聖人是自在的，無為就是有為，有為就是無為。因為無為，所以雖然動卻常常是寂靜的。雖然動卻常常寂靜，所以說是無為；雖然寂靜卻常常在動，所以沒有什麼是不為的。沒有什麼能做到『一』，人不能讓人一直保持寂靜。沒有什麼能做到『二』，人不能讓人一直保持動。越動越寂靜，雖然動卻常常寂靜，所以越動越靜。越寂靜越動。 English version:
This is about practicing non-action (Wuwei). Cultivating the path of non-action, hence it is called 'the Way' (Dao). Practicing non-action involves diminishing attachments day by day. Cultivating the path of non-action implies gradual reduction. Does this mean it can be achieved all at once? It does not mean reducing all at once, hence it is said to be gradual reduction. One must reduce and reduce again until there is nothing left to reduce. Reduce again and again, and then completely eliminate, there is nothing that can be reduced all at once. The sutra uses the analogy of fireflies and the sun to illustrate the application of wisdom, which is understandable. The Vimalakirti Sutra says: 'Do not compare the light of fireflies to the sunlight.' Now it is said that the wisdom of the Buddha is like the sun, and the wisdom of the Śrāvakas [disciples who attain enlightenment by hearing the Buddha's teachings] is like fireflies. How can one eliminate all afflictions all at once? If one could, would that not be the same as the Buddha? It is precisely because there are differences in superiority and inferiority that there are distinctions between the Three Vehicles (Triyāna) [Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna].
Chapter Fourteen: Criticizing Movement. Criticizing the Bodhisattva's progress involving movement, hence it is said 'thus'. This chapter is actually the meaning from the previous Chapter Eight, 'Difficult Differences', now re-initiated and then answered. A sutra called the Nameless Sutra says that Bodhisattvas above the Dharmakāya [the body of the Dharma, the essence of the Buddha] enter the realm of non-action, and Bodhisattvas above the Seventh Bhūmi [the seventh stage in the Bodhisattva's path] realize the Anutpattika-dharma-kṣānti [the acceptance of the non-arising of all dharmas], attaining the Dharmakāya, their mind and form are like this. How can it be said that the Kumāra-bhūta Bodhisattva [youthful Bodhisattva] is still progressing through the three stages (tri-sthāna) [referring to the three stages of Bodhisattva practice], extensively accumulating various merits? The foundation of progress lies in having preferences; progress is due to having a mind of preference, and accumulating merit implies having an intention to seek. Having preferences will manifest emotions of taking and discarding, choosing the good and abandoning the bad, thus there will be loss and gain. Since taking and discarding are at the heart of it, if one has this mind, then it is not quiescence. The meaning of this passage is very different; taking and discarding, and quiescence, these two statements are contradictory, and the principles and meanings are also completely different, but now they are to be placed on one person, which is like using a compass to point north, wanting to enlighten confused people, it is impossible.
Chapter Fifteen: Movement and Stillness. Movement is stillness, hence it is said 'Movement and Stillness'. The Nameless Sutra says that the sage is non-active, the sage is at ease, non-action is action, and action is non-action. Because of non-action, although moving, it is always still. Although moving, it is always still, hence it is said to be non-action; although still, it is always moving, so there is nothing that is not done. Nothing can achieve 'one'; one cannot make people always remain still. Nothing can achieve 'two'; one cannot make people always remain moving. The more it moves, the more still it becomes; although moving, it is always still, so the more it moves, the more still it becomes. The more still it becomes, the more it moves.
【English Translation】 English translation line 1 English translation line 2
者。雖寂常動。故越動越靜也。所以為即無為下。以動而常寂。故為即無為也。動寂雖殊而莫之可異。雖異不可言異也。道行曰心亦不有亦不無。此謂聖人心也。不有者下。擇上不有不無也。何者有心則眾庶是也下。眾庶謂眾生。庶品眾也。眾庶止於妄想下。眾生止有妄想心。大虛無鑑照也。豈可以止妄想下。不得以眾生之有大虛之無。為無生之道般若之心也。是以聖心不有不可謂之無下。明聖心也。不有不于有。不可即言無。下句反此也。不有故心想都滅下。既云不有。明知無心想也。既云不無。明知契妙理也。理無不契故萬德斯弘。既契妙理。所以修德齊物。既滅心想所以忘己無我也。所以應化無方下。復明動寂不二義也。經曰心無所行無所不行信矣。聖心如此。何不信也。儒僮曰昔我于無數劫下。此是當得記時之言。言今施華知空。故名施耳。又空行菩薩入空解脫門。此智度論文也。言今行空。不應取證也。然則心彌虛行彌廣下。第二正答也。七地已上。心益空行益大。何得不進修耶。是以賢劫稱無舍之檀者。賢劫經第四云。一切諸法無有與者。是曰佈施也。成具美不為之為者。彼經云。不為而過為也。禪典唱無緣之慈者。彼經廣明無緣大慈義也。思益演不知之知。彼經云。以無所得故得。以無所知故知也。聖
旨虛玄殊文同辯。旨意也。諸經殊文同辨聖意。動即寂也。豈可以有為便有為下。言不可也。菩薩住盡不盡平等法門下。維摩經也。而以南北為喻下。非前難耳。
窮源第十六 窮涅槃之根源。故云如此也。有名曰非眾生無以御三乘下。謂人能御法。因能成果也。然必有眾生下。既云人能御法。則先有人。既云因能成果。則後有果也。是則涅槃有始下。學而始成。故有始也。而經云涅槃無始無終湛若虛空者。無始終則不生滅。如虛空則常住也。若如虛空下。虛空不可學成。涅槃何得然耶。
通古第十七 涅槃之法。古今同一。故云通古也。無名曰夫至人空洞無像而物無非我者。字林雲。洞音動。疾流也。比來學者。皆作同音。空故無象。故以萬物為己體也。會萬物以成已下。聖人無體。以萬物之體。為己體耳。何則非理不聖下。非悟理不成聖。非聖人不悟理也。理而成聖者。既悟理成聖。則聖與理不異也。肇公此言。妙盡幽極也。故天帝曰。大品文也。又曰見緣起為見法性。大品大集皆有此文。斯則物我不異之效者。十二因緣即是。明知萬物不異己體。以此文為效驗也。所以至人戢玄機于未兆者。戢謂欽斂也。戢(阻立反)文選詩云。戢翼希驤首。乘流畏暴鰓。言斂翼也。玄機謂聖人心也。未萌之事。未
【現代漢語翻譯】 現代漢語譯本： 『旨虛玄殊文同辯』，意為宗旨。諸經文義雖有不同，但都辨明聖人的旨意。『動即寂』，意味著動就是寂靜。『豈可以有為便有為下』，意思是不可執著于有為之法。『菩薩住盡不盡平等法門下』，出自《維摩詰經》。『而以南北為喻下』，並非之前的難題。
『窮源第十六』，意為探究涅槃的根源，所以說『如此也』。『有名曰非眾生無以御三乘下』，意思是說人能夠駕馭佛法，因為因能夠成就果。『然必有眾生下』，既然說人能夠駕馭佛法，那麼就先有人；既然說因能夠成就果，那麼就後有果。『是則涅槃有始下』，通過學習而成就，所以有開始。『而經云涅槃無始無終湛若虛空者』，沒有始終，所以不生不滅，如同虛空一樣，所以常住。『若如虛空下』，虛空不可通過學習而成就，涅槃怎麼能像虛空一樣呢？
『通古第十七』，涅槃的法則是古今相同的，所以說『通古也』。『無名曰夫至人空洞無像而物無非我者』，《字林》中說，『洞』讀作『動』，意為急速流動。近來的學者，都讀作『同』音。因為空，所以沒有形象，所以將萬物視為自己的身體。『會萬物以成已下』，聖人沒有固定的身體，而是以萬物的身體作為自己的身體。『何則非理不聖下』，不領悟真理就不能成聖，不是聖人就不能領悟真理。通過領悟真理而成聖，那麼聖人與真理就沒有區別。肇公的這段話，精妙地闡述了深奧的道理。『故天帝曰』，出自《大品般若經》。『又曰見緣起為見法性』，《大品般若經》、《大集經》中都有這句話。這便是物我不二的效驗。十二因緣就是明證，明白萬物與自己的身體沒有區別。用這句話作為效驗。『所以至人戢玄機于未兆者』，『戢』是收斂的意思。戢(阻立反)，《文選》詩中說：『戢翼希驤首，乘流畏暴鰓』，意思是收斂翅膀。『玄機』指的是聖人的心。在事情還沒有萌芽的時候。
【English Translation】 English version: 'The essence of emptiness, profound and distinct, the texts are different but the meaning is the same.' This means the core principle. Although the scriptures have different wording, they all clarify the intention of the sages. 'Movement is stillness,' meaning movement is precisely stillness. 'How can one act based on action?' This means one should not be attached to conditioned dharmas. 'Bodhisattvas abide in the Dharma gate of exhaustive and inexhaustible equality,' from the Vimalakirti Sutra. 'And using north and south as a metaphor,' is not the previous difficulty.
'Exhausting the Source, Sixteenth,' means exploring the root of Nirvana, hence the saying 'thus it is.' 'There is a name, saying without sentient beings, there is no way to control the Three Vehicles,' meaning people can master the Dharma, because the cause can achieve the effect. 'However, there must be sentient beings,' since it is said that people can master the Dharma, then there must be people first; since it is said that the cause can achieve the effect, then there must be the effect later. 'Therefore, Nirvana has a beginning,' it is achieved through learning, so it has a beginning. 'But the sutra says Nirvana has no beginning and no end, clear and like empty space,' without beginning and end, so it is neither born nor dies, like empty space, so it is permanent. 'If like empty space,' empty space cannot be achieved through learning, how can Nirvana be like that?
'Penetrating the Ancient, Seventeenth,' the Dharma of Nirvana is the same in ancient and modern times, so it is called 'Penetrating the Ancient.' 'Unnamed says, the perfect person is empty and without form, and all things are not other than myself.' In the 'Zi Lin' it says, '洞' (dong) is pronounced 'dong,' meaning rapid flow. Recent scholars all pronounce it as 'tong.' Because of emptiness, there is no form, so all things are regarded as one's own body. 'Gathering all things to form oneself,' the sage has no fixed body, but takes the body of all things as his own body. 'Why is it that without principle, one cannot be a sage?' Without understanding the truth, one cannot become a sage, and without being a sage, one cannot understand the truth. Achieving sagehood through understanding the truth, then the sage and the truth are not different. Master Zhao's words profoundly explain the profound truth. 'Therefore, the Heavenly Emperor said,' from the 'Mahaprajnaparamita Sutra.' 'Also, seeing dependent origination is seeing Dharma-nature,' both the 'Mahaprajnaparamita Sutra' and the 'Mahasamghata Sutra' have this sentence. This is the effect of the non-duality of things and self. The twelve links of dependent origination are clear proof, understanding that all things are not different from one's own body. Use this sentence as verification. 'Therefore, the perfect person conceals the subtle mechanism in the unmanifested,' '戢' (ji) means to restrain. 戢(pronounced zu li fan), the poem in 'Wen Xuan' says: '戢翼希驤首，乘流畏暴鰓,' meaning to restrain the wings. 'Subtle mechanism' refers to the sage's mind. Before things have sprouted.
現無兆。至人斂心預見之也。藏冥運于既化者。冥運亦是聖心也。過去之事。已往無形。至人運心。卻見之也。總六合以鏡心。觀現在也。四方上下曰六合。至人之心。皎明如鏡。照萬事耳。一去來以成體。知三世同體也。言聖人以此三世萬物為體。無別體也。故物不遷云。道遠乎哉。觸物而真也。即三世萬物耳。真者物性即無生。無生即真。真即空也。聖人體此空理以成聖。故云成體也。古今通下。謂聖人知古今。終始不別。本末不二。浩汗然大均平。得此心者。名曰涅槃耳。亦可以古今終始本末等。法體平等。是大涅槃也。經曰不離諸法而得涅槃者。即維摩云。不斷煩惱而入涅槃也。又中論云。不離於生死而別有涅槃。又云諸法無邊故下。此謂諸法與菩提同也。以知涅槃之道存於妙契。契會妙理。即是涅槃也。本乎冥一者。知萬法冥然一體。是謂妙契也。然則物不異我下。覆明不二也。物我玄會歸於無極者。物我同歸無極之理也。進之不先下。推進涅槃于先而不先。抑退涅槃於後而不后。既而不先不后。有何始終乎。天女曰下。維摩文也。耆年謂舍利弗也。言汝得解脫有久近乎。解脫既無久近。我止此室亦無久近。今引此文。直明解脫無久近也。解脫涅槃也。久近始終也。
考得第十八 考挍得涅槃之人。
【現代漢語翻譯】 現代漢語譯本：現在沒有預兆，但至人收斂心神，預先就能看到。將深藏的執行規律蘊含在已經變化的事物中，這深藏的執行規律也就是聖人的心。過去的事情，已經過去，沒有了形狀，但至人運用心神，卻能看到它。總括天地四方來映照內心，從而觀察現在。四方上下叫做六合。至人的心，像明鏡一樣，照亮萬事萬物。將過去和未來看作一體，從而明白過去、現在、未來三世是相同的本體。說聖人將這三世萬物看作本體，沒有其他的本體。所以說事物不會遷變。真理離我們很遠嗎？接觸事物就能認識真理。就是這三世萬物啊。真，就是事物的本性，也就是無生。無生就是真，真就是空。聖人領悟這空性的道理，從而成就聖人，所以說是成就本體。貫通古今，是說聖人知曉古今，始終沒有分別，本末沒有二致，浩瀚廣大而均平，得到這種心境的人，就叫做涅槃。也可以說古今始終本末等，法體是平等的，這就是大涅槃。《經》中說，『不離開諸法而得到涅槃』，就是《維摩詰經》中說的『不斷煩惱而入涅槃』。又《中論》說，『不離開生死而另外有涅槃』。又說『諸法無邊』等，這是說諸法與菩提是相同的。因為知道涅槃的道路存在於微妙的契合之中。契合微妙的道理，就是涅槃。根本在於冥然一體，是說知道萬法冥然一體，這就叫做微妙的契合。那麼，事物與我沒有差異等，是再次說明不二的道理。事物與我玄妙地會合，歸於無極，是說事物與我共同歸於無極的道理。推進涅槃于先而不認為是先，抑制退回涅槃於後而不認為是后，既然不先不后，又有什麼始終呢？天女說等，是《維摩詰經》的文句。耆年指的是舍利弗（Śāriputra，釋迦摩尼十大弟子之一）。說你得到解脫有很久了嗎？解脫既然沒有長久，我住在這個房間也沒有長久。現在引用這段文字，直接說明解脫沒有長久。解脫就是涅槃。長久就是始終。 考察得到第十八，是考察校量得到涅槃的人。
【English Translation】 English version: Now there are no omens, but the perfected being, collecting his mind, foresees them. He conceals the hidden workings within what has already transformed; these hidden workings are also the mind of the sage. Past events, having passed, have no form, yet the perfected being, employing his mind, sees them. He encompasses the six directions to mirror his mind, thereby observing the present. The four directions and up and down are called the six directions. The mind of the perfected being is as clear and bright as a mirror, illuminating all things. He unites past and future to form a single entity, thereby knowing that the three times (past, present, future) are the same essence. It is said that the sage regards these myriad things of the three times as his essence, having no separate essence. Therefore, it is said that things do not change. Is the Dao far away? It is realized by touching things. It is these myriad things of the three times. Truth is the nature of things, which is non-origination. Non-origination is truth, and truth is emptiness. The sage embodies this principle of emptiness to become a sage; hence, it is said to be the accomplishment of the essence. Connecting ancient and modern times means that the sage knows ancient and modern times, beginning and end are not separate, and root and branch are not different. It is vast, immense, and equally level. One who attains this state of mind is called Nirvana (Nirvāṇa, liberation from suffering). It can also be said that ancient and modern times, beginning and end, root and branch, etc., the essence of the Dharma (Dharma, the teachings of the Buddha) is equal; this is the Great Nirvana. The Sutra (Sūtra, a collection of teachings) says, 'Attaining Nirvana without leaving the dharmas,' which is what Vimalakirti (Vimalakīrti, a famous Buddhist figure) said: 'Entering Nirvana without cutting off afflictions.' Also, the Madhyamaka-karika (Mūlamadhyamakakārikā, Fundamental Verses on the Middle Way) says, 'There is no Nirvana separate from samsara (Saṃsāra, the cycle of death and rebirth).' And it says, 'Because the dharmas are boundless,' etc., which means that the dharmas are the same as Bodhi (Bodhi, enlightenment). Because one knows that the path to Nirvana exists in subtle accord. To accord with the subtle principle is Nirvana. The root lies in the hidden oneness, which means knowing that the myriad dharmas are hiddenly one; this is called subtle accord. Then, things are not different from me, etc., which is a further clarification of non-duality. Things and I mysteriously unite, returning to the limitless, which means that things and I together return to the principle of the limitless. Advancing Nirvana ahead is not considered ahead, and suppressing and retreating Nirvana behind is not considered behind. Since it is neither ahead nor behind, what beginning or end is there? The goddess said, etc., is a passage from the Vimalakirti Sutra. The elder refers to Shariputra (Śāriputra, one of the ten great disciples of Shakyamuni Buddha). It asks, 'Have you attained liberation for a long time?' Since liberation has no duration, my staying in this room has no duration either. Now, this passage is quoted to directly clarify that liberation has no duration. Liberation is Nirvana. Duration is beginning and end. Examination and attainment, the eighteenth, is the examination and assessment of those who have attained Nirvana.
故云者得也。有名曰經云眾生之性極於五陰之內下。此通說諸經大意也。然則眾生之性頓盡於五陰之內者。五陰盡則眾生盡也。又云眾生局在五陰內。故名為盡耳。涅槃之道獨建於三有之外者。涅槃出世間。故建立涅槃三界外也。邈然殊域下。一內一外。故曰殊域。既言殊域。故不得言眾生得涅槃也。果若有得下。若定言眾生得涅槃。則有眾生五陰外。而言其得也。若必止五陰下。若眾生局在五陰內。而復言得涅槃。則五陰不定無也。五陰若都盡下。五陰若盡。則無人得涅槃也。此結難之大意耳。
玄得涅槃第十九 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。同真則謂準則也。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。如爐冶之镕金。無不同也。滌盪萬有者。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。卻聽涅槃。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。凈名全文也。此明下。釋經意也。雖滅不滅。故言無滅耳。然則眾生非眾生下。已前皆是爐冶總答。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。余句亦爾。皆論心也。又以有所得為得。無所得為無得。余句亦爾。又以有相為有得。無相為無得余。句亦爾。又以有人法為有得。無人法為無得。余句亦爾。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
【現代漢語翻譯】 現代漢語譯本 八界（指眼、耳、鼻、舌、身、意、末那、阿賴耶識）。也只是心識的作用。『融冶二儀』，是融通天地，就像爐冶熔化金屬一樣，沒有什麼不同。『滌盪萬有』，是洗滌清除一切，使之空無所有。『均天人下』，是說明天人平等不二。『內視不見己者』，是內視涅槃，不見其自體。『返聽不聞我者』，是反過來聽涅槃，聽不到聲音。『我』，指的是涅槃。『未嘗有得下』，是指非二邊。經書上說『涅槃非眾生』，這裡引用的經文，有兩種情況：一種是標明經名的，一種是不標明經名的。標明經名的，是經書的全文；不標明經名的，是諸經的大概情況，未必完全一樣，大多如此。現在這裡引用的，是諸經的大概情況。維摩詰所說的『至不復更滅』，是《維摩詰經》的全文。『此明下』，是解釋經文的意思。雖然滅了，但又沒有滅，所以說沒有滅。『然則眾生非眾生下』，前面都是爐冶的總回答，這裡是正式回答所提出的疑問，闡明玄妙的德行。眾生本來就是空的，所以沒有能得到它的人。涅槃也是空的，所以沒有什麼可以得到的。『放光云菩提從有得耶下』，這裡引用《大品般若經》的文句，來說明涅槃。從這裡到『然則都無得耶答曰不也』，都是經文。『有謂有心』，『無謂無心』，其餘的句子也是這樣，都是在討論心。又以『有所得』為『得』，『無所得』為『無得』，其餘的句子也是這樣。又以『有相』為『有得』，『無相』為『無得』，其餘的句子也是這樣。又以『有人法』為『有得』，『無人法』為『無得』，其餘的句子也是這樣。『都無得者』，是指總的來說沒有什麼法可以得到，就像虛空一樣。『是義云何者』，既然五句都不是，那怎麼才能得到呢？回答說：『無所得故名得者』，就是以無所得，來稱之為得。也可以用得到無所得，來稱之為得。也可以直接用無得，就稱之為得。所以才說得到無所得。因為這個緣故，雖然得到了涅槃，也好像沒有得到一樣。也可以...
【English Translation】 English version The Eighteen Realms (referring to eye, ear, nose, tongue, body, mind, manas, and alaya consciousness). It is also just the function of consciousness. 'Melting and forging the two realms' means to integrate heaven and earth, just like a furnace melts metal, there is no difference. 'Washing away all existence' means to cleanse and eliminate everything, making it empty and devoid of anything. 'Equalizing heaven and humanity' means to illustrate the equality and non-duality of heaven and humanity. 'Looking inward and not seeing oneself' means to look inward at Nirvana and not see its own body. 'Turning back to listen and not hearing me' means to turn back and listen to Nirvana, not hearing its sound. 'Me' refers to Nirvana. 'Never having obtained' refers to non-duality. The sutra says 'Nirvana is not sentient beings.' The sutras quoted here have two situations: one is to mark the name of the sutra, and the other is not to mark the name of the sutra. Marking the name of the sutra is the full text of the sutra; not marking the name of the sutra is the general situation of the sutras, which may not be exactly the same, mostly like this. What is quoted here now is the general situation of the sutras. What Vimalakirti said, 'To the point of no more extinction,' is the full text of the Vimalakirti Sutra. 'This explains below' is to explain the meaning of the sutra. Although it is extinguished, it is not extinguished, so it is said that there is no extinction. 'Then sentient beings are not sentient beings below,' the previous are all general answers of the furnace, and here is the formal answer to the questions raised, elucidating the profound virtue. Sentient beings are originally empty, so no one can obtain it. Nirvana is also empty, so there is nothing to be obtained. 'The Light Emission says, 'Is Bodhi obtained from existence below?' Here, the sentences of the Great Perfection of Wisdom Sutra are quoted to illustrate Nirvana. From here to 'Then is there nothing to be obtained? The answer is no,' are all sutra texts. 'Existence means having a mind,' 'Non-existence means having no mind,' and the rest of the sentences are also like this, all discussing the mind. Also, 'having something to be obtained' is 'obtaining,' 'having nothing to be obtained' is 'not obtaining,' and the rest of the sentences are also like this. Also, 'having form' is 'having something to be obtained,' 'having no form' is 'having nothing to be obtained,' and the rest of the sentences are also like this. Also, 'having human dharma' is 'having something to be obtained,' 'having no human dharma' is 'having nothing to be obtained,' and the rest of the sentences are also like this. 'Having nothing to be obtained' means that generally speaking, there is no dharma that can be obtained, just like emptiness. 'What is the meaning of this?' Since none of the five sentences are correct, how can it be obtained? The answer is: 'Because there is nothing to be obtained, it is called obtaining,' that is, using nothing to be obtained to call it obtaining. It can also be called obtaining by obtaining nothing to be obtained. It can also be directly called obtaining by having nothing to be obtained. That is why it is said to obtain nothing to be obtained. For this reason, although Nirvana is obtained, it is as if nothing has been obtained. It can also be...
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。疏而不漏下者。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。天網恢恢疏而不漏。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。
肇論疏卷下(終)
建長三年十月二十五日丑刻於戒壇院僧房一交了 三論末資污道沙門聖守
【現代漢語翻譯】 現代漢語譯本 『哉洋哉者』。《毛詩注》說，『汪洋』是水勢盛大的樣子。《尚書注》說，『洋洋』是美好的容貌。『何莫由之哉者』，是指什麼事物不是由涅槃（Nirvana，寂滅）而來的呢？ 『故梵志曰下』，這是《八師經》的經文。這部經的一卷中說，有外道，名叫耶旬（Yejun），說了這樣的話。『無崖者』，是指沒有邊際。『靡不成就者』，是指能夠成就眾生。『靡不度生者』，是指能夠度化眾生。那麼，『然則三乘之路開者下』，這是總結涅槃論的大意。涅槃是三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的道路，是真實的而不是虛假的，是賢聖的道路，是無名之極致，在這裡顯現。 又解釋說，這是總括總結以上所有的論述。三乘的理論道路開闢，是指根本宗旨。真偽的途徑辨明，是指不遷（Impermanence）和不真空（Non-Emptiness）。賢善的道路存在，是指般若（Prajna，智慧）的無知。無名的極致顯現，是指涅槃的無名。 《肇論疏》卷下（終） 建長三年十月二十五日丑時于戒壇院僧房一校完畢 三論末資污道沙門聖守
【English Translation】 English version 『Zai yang zai zhe』. The commentary on the 『Book of Odes』 says, 『Wang yang』 describes the grand appearance of water. The commentary on the 『Book of Documents』 says, 『Yang yang』 describes a beautiful countenance. 『He mo you zhi zai zhe』 refers to what things do not originate from Nirvana (Nirvana, extinction)? 『Gu Fanzhi yue xia』, this is the text from the 『Sutra of the Eight Teachers』. This sutra, in one volume, says that there was a heretic named Yejun (Yejun) who spoke these words. 『Wu ya zhe』 refers to having no boundaries. 『Mi bu chengjiu zhe』 refers to being able to accomplish sentient beings. 『Mi bu du sheng zhe』 refers to being able to liberate sentient beings. Then, 『Ran ze san cheng zhi lu kai zhe xia』, this summarizes the main idea of the Nirvana Treatise. Nirvana is the path of the Three Vehicles (Three Vehicles, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), it is true and not false, it is the path of the virtuous and the holy, and the ultimate of the nameless is revealed here. It is also explained that this is a comprehensive conclusion of all the above discussions. The theoretical path of the Three Vehicles is opened, referring to the fundamental principle. The path of truth and falsehood is distinguished, referring to Impermanence (Impermanence) and Non-Emptiness (Non-Emptiness). The path of virtue and goodness exists, referring to the unknowing of Prajna (Prajna, wisdom). The ultimate of the nameless is revealed, referring to the namelessness of Nirvana. 『Zhao Lun Shu』 Volume 2 (End) Completed proofreading at the monks' quarters of the Kaidan-in Temple at the hour of the Ox on October 25th, the 3rd year of Kencho. By the Shamon Seiju, who is stained by the last resources of the Three Treatises.