English
English version: Sentient beings have different dispositions, hence the Buddha's teachings vary accordingly. But if we examine the profound scriptures and seek the Buddha's true intention, how can there be distinctions of truth and falsehood, emptiness and existence! Therefore, realizing the truth of non-duality does not hinder the expedient means of benefiting sentient beings; observing the changes of the world does not contradict the principle of non-duality. Realizing 'existence' is not different from 'non-existence'; realizing 'non-existence' is not different from 'existence'. It is not not 'existence', nor is it not 'non-existence', hence it is said, 'Upon the immovable equal awareness, all dharmas are established.' From this, what harm is there in stillness and wondrous function! How can it be said that the wisdom of observing change is different from the illumination of non-duality? I fear that the debaters mistakenly think that emptiness and existence are two different minds, stillness and movement are two different functions, so they say that the wisdom of observing change cannot be said to not exist. If one can relinquish one's subjective attachments, seek the profound mechanism beyond phenomena, equate all existence with one emptiness, and understand that the ultimate emptiness is not nothingness, then it should be said that the sage is constantly responding to opportunities, changing with things, adapting to the times, and transforming sentient beings, never clinging to 'existence'. The sage's mind is like this, what is there to grasp and say 'the principle of non-grasping has not been explained'? Furthermore, it is said, 'Non-is is the reason for being truly is, non-fitting is the reason for being perfectly fitting.' This can also be said to be the teaching of the Tathagata. If one can be without mind in being is, and is in non-is, without mind in being fitting, and fitting in non-fitting, then all day long is, without deviating from non-is; all day long fitting, without deviating from non-fitting. But I fear that there is is in non-is, there is fitting in non-fitting, so it is a problem. Why? If true is affirmable, perfect fitting is graspable, then names and forms will take shape, and good and evil will arise. Running and competing in the cycle of birth and death, who can stop it? Therefore, the sage empties his mind, without discrimination or knowledge. However, residing in the realm of activity, he dwells in the realm of non-action; being within the realm of name, he dwells in the realm beyond words. Silent and vast, it cannot be obtained by name and form, only like this. Then it is said that true is affirmable, perfect fitting is graspable, which is not understanding the elegant meaning. I fear that the birth of is and fitting, people think it is right, but others do not think it is right, how can it be right? The rise of words is due to different paths. And words have what is said, and what is not said; actions have what is done, and what is not done. Therefore, those who are good at using words will seek the true meaning behind the words. --------------------------------------------------------------------------------
Chinese
所不能言；善迹迹者，寻迹所不能迹。至理虚玄，拟心已差，况乃有言，恐所示转远。庶通心君子，有以相期于文外耳。 涅槃无名论第四 表上秦主姚兴 僧肇言：肇闻天得一以清，地得一以宁，君王得一以治天下。伏惟陛下！睿哲钦明，道与神会；妙契环中，理无不统；游刃万机，弘道终日；威被苍生，垂文作则。所以域中有四大，而王居一焉。涅槃之道，盖是三乘之所归，方等之渊府。渺漭希夷，绝视听之域；幽致虚玄，殆非群情之所测。肇以人微，猥蒙国恩，得闲居学肆，在什公门下十有余载。虽众经殊致，胜趣非一，然涅槃一义，常以听习为先。但肇才识闇短，虽屡蒙诲喻，犹怀疑漠漠。为竭愚不已，亦如似有解。然未经高胜先唱，不敢自决。不幸什公去世，咨参无所，以为永慨。而陛下圣德不孤，独与什公神契，目击道存，快尽其中方寸，故能振彼玄风以启末俗。一日遇蒙〈答安城候姚嵩书问无为宗极〉：“何者？夫众生所以久流转生死者，皆由着欲故也。若欲止于心，即无复于生死。既无生死，潜神玄默，与虚空合其德，是名涅槃矣。既曰涅槃，复何容有名于其间哉！”斯乃穷微言之美，极象外之谈者也。自非道参文殊、德慈侔氏，孰能宣扬玄道、为法城堑，使夫大教卷而复舒，幽 所不能言；善迹迹者，寻迹所不能迹。至理虚玄，拟心已差，况乃有言，恐所示转远。庶通心君子，有以相期于文外耳。 现代汉语译本： （有些道理）是无法用言语表达的；善于追寻事物踪迹的人，也无法追寻到（真理的）踪迹。最高的道理虚无而玄妙，用心去揣测就已经偏离了，更何况用言语来表达，恐怕（用言语）所表达的反而会越来越远。希望通达心性的君子，能够在文字之外有所领悟。 涅槃无名论第四 表上秦主姚兴 僧肇（Seng Zhao，人名）说：我听说天得到‘一’而清明，地得到‘一’而安宁，君王得到‘一’而治理天下。我恭敬地认为陛下您！英明睿智，您的道与神相契合；精妙地契合于圆融的中心，道理没有不被您统摄的；运用自如地处理各种事务，弘扬佛道终日不倦；您的威望覆盖天下百姓，您的文章成为法则。所以天地之间有四大（地、水、火、风），而君王是其中之一。涅槃（Nirvana，佛教术语，指解脱）之道，是三乘（Three Vehicles，指声闻乘、缘觉乘、菩萨乘）所归宿的地方，是方等经（Vaipulya Sutras，大乘佛教经典）的渊源所在。它渺茫无际，难以捉摸，超越了视听的范围；它的幽深玄妙，大概不是一般人所能理解的。我因为才识浅薄，有幸蒙受国家的恩惠，得以空闲地学习，在鸠摩罗什（Kumarajiva，人名）门下已经有十多年了。虽然众多佛经的旨趣各不相同，殊胜之处也不一样，但我常常把听闻和学习涅槃的义理放在首位。只是我才识愚钝，虽然多次蒙受教诲，仍然疑惑重重。为了竭尽我的愚笨，也好像有了一些理解。但是没有经过高明的人率先倡导，不敢自己下结论。不幸的是，鸠摩罗什去世了，没有可以请教的人，我对此感到长久的遗憾。而陛下您的圣德并不孤单，您独自与鸠摩罗什在精神上相契合，亲眼见到（他所传的）道就存在，充分领会了其中的精髓，所以能够振兴玄远的佛法，来开启末世的民俗。有一天，我蒙受了〈答安城候姚嵩书问无为宗极〉的开示：‘什么是（无为宗极）呢？众生之所以长久地在生死中流转，都是因为执着于欲望的缘故。如果欲望止息于内心，就没有生死轮回了。既然没有生死，精神潜藏于玄妙的寂静之中，与虚空融为一体，这就叫做涅槃了。既然叫做涅槃，又怎么能容许有名称存在于其中呢！’这实在是穷尽了精微言论的美妙之处，是超越了具体形象的谈论啊。如果不是在道上可以与文殊菩萨（Manjusri，佛教菩萨）相比，在德行上可以与维摩诘（Vimalakirti，佛教居士）相比的人，谁能够宣扬玄妙的佛道，成为佛法的坚固堡垒，使得伟大的佛法教义能够舒卷自如，幽深
English
That which cannot be spoken; the skilled in tracing, cannot trace the untraceable. The ultimate truth is empty and profound; to conceive it with the mind is already a deviation, let alone to express it in words, fearing that what is shown will become increasingly distant. I hope that those gentlemen who understand the mind will find something to anticipate beyond the words. English version: Nirvana Nameless Treatise - Fourth Memorial to Lord Yao Xing of the Qin Dynasty Seng Zhao (name) said: I have heard that Heaven attains clarity through 'Oneness,' Earth attains tranquility through 'Oneness,' and the ruler attains 'Oneness' to govern the world. I humbly believe that Your Majesty! is wise and discerning, your Dao (the Way) resonates with the divine; you are subtly attuned to the center of the circle, and there is no principle that you do not comprehend; you handle myriad affairs with ease, promoting the Dao all day long; your majesty covers all living beings, and your writings become the standard. Therefore, there are four great elements (earth, water, fire, wind) within the realm, and the king is one of them. The path of Nirvana (Buddhist term for liberation) is the destination of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and the source of the Vaipulya Sutras (Mahayana Buddhist scriptures). It is vast and elusive, beyond the realm of sight and hearing; its profound subtlety is probably not something that ordinary people can comprehend. Because of my limited talent, I have been fortunate to receive the grace of the state, allowing me to study in leisure, and I have been under Kumarajiva's (name) tutelage for more than ten years. Although the meanings of the many sutras are different, and the sublime interests are not the same, I have always given priority to hearing and learning the meaning of Nirvana. However, because I am foolish and ignorant, although I have received many teachings, I am still full of doubts. In order to exhaust my foolishness, it seems that I have some understanding. But without the prior advocacy of a superior person, I dare not make my own conclusions. Unfortunately, Kumarajiva passed away, and there is no one to consult, which I deeply regret. But Your Majesty's holy virtue is not alone, you alone are spiritually in tune with Kumarajiva, you have seen with your own eyes that the Dao (the Way) he transmitted exists, and you have fully understood its essence, so you are able to revitalize the profound Buddhist teachings to enlighten the customs of the degenerate age. One day, I received the enlightenment of <Answering Yao Song, Marquis of Ancheng, on the Ultimate Principle of Non-Action>: 'What is (the Ultimate Principle of Non-Action)? The reason why sentient beings have been transmigrating in birth and death for a long time is all because of attachment to desires. If desire ceases in the heart, then there will be no more cycle of birth and death. Since there is no birth and death, the spirit lies hidden in profound silence, merging with emptiness, and this is called Nirvana. Since it is called Nirvana, how can a name be allowed to exist within it!' This is truly exhausting the beauty of subtle words, and is a discussion that transcends concrete images. If it were not someone who could be compared to Manjusri Bodhisattva (Buddhist Bodhisattva) in the Dao (the Way), and to Vimalakirti (Buddhist layman) in virtue, who could proclaim the profound Buddhist teachings and become a strong fortress of the Dharma, so that the great Buddhist teachings can be freely unfolded and retracted, and the profound --------------------------------------------------------------------------------
Chinese
旨沦而更显。寻玩殷勤，不能暂舍。欣悟交怀，手舞弗暇。岂直当时之胜轨，方乃累劫之津梁矣。然圣旨渊玄，理微言约。可以匠彼先进、拯拔高士；惧言题之流，或未尽上意。庶拟孔易十翼之作，岂贪丰文，图以弘显幽旨。辄作《涅槃无名论》，论有九折十演，博采众经，托证成喻。以仰述陛下无名之致，岂曰关诣神心，穷究远当。聊以拟议玄门，班喻学徒耳。论末章云：“诸家通第一义谛，皆云廓然空寂，无有圣人。吾常以为太甚径庭、不近人情。若无圣人，知无者谁？”实如明诏！实如明诏！夫道，恍惚窈冥，其中有精。若无圣人，谁与道游？顷诸学徒，莫不踌躇道门，怏怏此旨，怀疑终日，莫之能正。幸遭高判，宗徒𢄶然；扣关之俦，蔚登玄室。真可谓法轮再转于阎浮，道光重映于千载者矣。今演论之作旨，曲辨涅槃无名之体，寂彼廓然排方外之谈。条牒如左，谨以仰呈。若少参圣旨，愿敕存记；如其有差，伏承指授。僧肇言。泥曰、泥洹、涅槃，此三名前后异出，盖是楚夏不同耳。云涅槃，音正也。 九折十演者 开宗第一 无名曰：经称有余涅槃、无余涅槃者，秦言无为，亦名灭度。无为者，取乎虚无寂寞，妙绝于有为。灭度者，言其大患永灭，超度四流。斯盖是镜像之所归，绝 称之幽宅也。而曰有余、无余者，良是出处之异号，应物之假名耳。余尝试言之。夫涅槃之为道也，寂寥虚矌，不可以形名得；微妙无相，不可以有心知。超群有以幽升，量太虚而永久，随之弗得其踪，迎之罔眺其首，六趣不能摄其生，力负无以化其体。潢漭惚恍，若存若往，五目不睹其容，二听不闻其响。冥冥窈窅，谁见谁晓？弥纶靡所不在，而独曳于有无之表。然则言之者失其真，知之者反其愚，有之者乖其性，无之者伤其躯。所以释迦掩室于摩竭，净名杜口于毗耶，须菩提唱无说以显道，释梵绝听而雨华；斯皆理为神御，故口以之而默，岂曰无辩？辩所不能言也。经云：“真解脱者，离于言数，寂灭永安，无始无终，不晦不明，不寒不暑，湛若虚空，无名无说。”论曰：“涅槃非有，亦复非无。言语道断，心行处灭。”寻夫经论之作，岂虚构哉？果有其所以不有，故不可得而有；有其所以不无，故不可得而无耳。何者？本之有境，则五阴永灭；推之无乡，而幽灵不竭。幽灵不竭，则抱一湛然；五阴永灭，则万累都捐。万累都捐，故与道通洞；抱一湛然，故神而无功。神而无功，故至功常存；与道通洞，故冲而不改。冲而不改，故不可为有；至功常存，故不可为无。然则有无绝于内，称谓沦于外，视听之所不暨， 四空之所昏昧，恬焉而夷，怕焉而泰，九流于是乎交归，众圣于是乎冥会。斯乃希夷之境、太玄之乡。而欲以有无题榜，标其方域而语其神道者，不亦邈哉！ 核体第二 有名曰：夫名号不虚生，称谓不自起。经称有余涅槃、无余涅槃者，盖是返本之真名，神道之妙称者也。请试陈之。有余者，谓如来大觉始兴，法身初建，澡八解之清流，憩七觉之茂林，积万善于旷劫，荡无始之遗尘，三明镜于内，神光照于外，结僧那于始心，终大悲以赴难。仰攀玄根，俯提弱丧，超迈三域，独蹈大方。启八正之平路，坦众庶之夷途，骋六通之神骥，乘五衍之安车。至能出生入死，与物推移，道无不洽，德无不施。穷化母之始物，极玄枢之妙用，廓虚宇于无疆，耀萨云于幽烛，将绝朕于九止，永沦太虚，而有余缘不尽，余迹不泯。业报犹魂，圣智尚存。此有余涅槃也。经曰：“陶治尘滓，如炼真金。万累都尽，而灵觉独存。”无余者，谓至人教缘都讫，灵照永灭，廓尔无朕，故曰无余。何则？夫大患莫若于有身，故灭身以归无；劳勤莫先于有智，故绝智以沦虚。然则智以形倦，形以智劳，轮转修途，疲而弗已。经曰：“智为杂毒，形为桎梏。渊默以之而辽，患难以之而起。”所以至人灰身灭智，捐形绝虑。内无机照之勤 现代汉语译本： 四空定（指非想非非想处定）所带来的昏昧不明，达到恬静平和的境界，又好像安宁泰然的状态。各种思想流派（九流）在这里交汇归一，众多圣贤在这里默默领会。这实在是虚无缥缈的境界，深奥玄妙的家乡。如果想要用‘有’和‘无’来题写标榜，标明它的方位区域，谈论它的神奇道理，不是太渺远了吗！ 核体第二 有人问道：名号不会凭空产生，称谓不会自己出现。《涅槃经》中提到的‘有余涅槃’和‘无余涅槃’，大概是回归本源的真实名称，是神妙之道的精妙称谓吧。请尝试解释一下。‘有余’，是指如来大觉开始兴起，法身初步建立，在八解脱的清澈水流中沐浴，在七觉支的茂盛树林中休憩，在漫长的劫数中积累无数善行，荡涤无始以来的遗留尘垢，内在像明镜一样清澈，神光向外照耀，在最初的发心时就结下僧那（铠甲），最终以大悲心去救助苦难。向上攀援玄妙的根本，向下提携弱小衰败的众生，超越三界，独自走上大道。开辟八正道的平坦道路，开辟通往众生的平坦道路，驰骋六神通的神骏之马，乘坐五衍（大乘）的安稳车辆。达到能够出生入死，与万物一起变化的境界，道无所不通，德无所不施。穷尽化生万物的本始，达到玄妙枢机的妙用，在无边无际的虚空中扩展，在幽暗之处照耀萨云（智慧之光），将要断绝九种止息（九次第定）的痕迹，永远沉沦于太虚之中，但还有剩余的因缘没有完结，剩余的踪迹没有泯灭。业报如同魂魄一样存在，圣人的智慧仍然存在。这就是有余涅槃。经中说：‘陶冶尘土杂质，如同冶炼真金。各种牵累都已断尽，而灵明的觉性独自存在。’‘无余’，是指至人教化的因缘全部结束，灵明的照耀永远熄灭，空旷寂静没有痕迹，所以叫做无余。为什么呢？最大的祸患莫过于有身体，所以要灭除身体以归于无；最劳累的事情莫过于有智慧，所以要断绝智慧以沉沦于虚无。然而智慧因为形体而疲倦，形体因为智慧而劳累，在轮回的道路上辗转，疲惫而不能停止。《经》中说：‘智慧是各种毒药的混合，形体是枷锁。深沉寂静因此而遥远，祸患灾难因此而产生。’所以至人灰身灭智，舍弃形体断绝思虑。内心没有机巧观照的劳累