English
English version: The obscurity brought about by the Four Empty Abodes (referring to the state of neither perception nor non-perception) reaches a state of tranquility and peace, resembling a state of serenity and ease. Various schools of thought (the Nine Schools) converge and return to oneness here, and numerous sages silently comprehend. This is truly a realm of ethereal nothingness, a home of profound mystery. If one were to attempt to inscribe and label it with 'existence' and 'non-existence,' to define its boundaries and speak of its divine principles, wouldn't that be too far-fetched! Chapter Two: Examining the Essence Someone asked: Names do not arise from emptiness, and appellations do not originate by themselves. The 'Nirvana Sutra' mentions 'Nirvana with Remainder' and 'Nirvana without Remainder,' which are probably the true names of returning to the origin, the exquisite appellations of the divine path. Please try to explain them. 'With Remainder' refers to the initial arising of the Tathagata's great enlightenment, the initial establishment of the Dharma body, bathing in the clear streams of the Eight Liberations, resting in the lush forests of the Seven Factors of Enlightenment, accumulating countless good deeds over vast kalpas, sweeping away the residual dust from beginningless time, the inner being like a clear mirror, the divine light shining outward, forming the Samnah (armor) at the initial aspiration, and ultimately going to the aid of suffering with great compassion. Climbing upward to grasp the profound root, reaching downward to uplift the weak and declining beings, transcending the Three Realms, and walking alone on the Great Path. Opening up the level road of the Eightfold Path, opening up the smooth path for all beings, galloping on the divine steeds of the Six Supernatural Powers, riding in the secure vehicle of the Five Yanas (Mahayana). Reaching the state of being able to be born into life and die into death, changing with all things, the Dao being all-pervasive, and virtue being bestowed on all. Exhausting the origin of the mother of transformation, reaching the wondrous function of the mysterious pivot, expanding the empty universe to infinity, illuminating the Sāgara-megha (light of wisdom) in the darkness, about to sever the traces of the Nine Cessations (Nine Successive Absorptions), and eternally sinking into the Great Void, but there are still remaining conditions that have not been completed, and remaining traces that have not been extinguished. Karmic retribution exists like a soul, and the wisdom of the sage still exists. This is Nirvana with Remainder. The sutra says: 'Refining the impurities of dust, like smelting true gold. All entanglements are exhausted, and the luminous awareness alone remains.' 'Without Remainder' refers to the complete cessation of the teaching conditions of the perfect person, the eternal extinction of luminous illumination, vast and silent without traces, hence it is called Nirvana without Remainder. Why is this so? The greatest affliction is having a body, so one must extinguish the body to return to nothingness; the most laborious thing is having wisdom, so one must sever wisdom to sink into emptiness. However, wisdom is fatigued by the body, and the body is wearied by wisdom, revolving on the path of cultivation, tired and unable to stop. The sutra says: 'Wisdom is a mixture of various poisons, and the body is a shackle. Profound silence is therefore distant, and calamities and difficulties arise from it.' Therefore, the perfect person reduces the body to ashes and extinguishes wisdom, abandoning the body and severing thoughts. The inner being has no labor of skillful contemplation. --------------------------------------------------------------------------------
Chinese
，外息大患之本，超然与群有永分，浑尔与太虚同体。寂焉无闻，怕尔无兆，冥冥长往，莫知所之。其犹灯尽火灭，膏明俱竭。此无余涅槃也。经云：“五阴永尽，譬如灯灭。”然则有余可以有称，无余可以无名。无名立，则宗虚者欣尚于冲默；有称生，则怀德者弥仰于圣功。斯乃诰典之所垂文，先圣之所轨辙。而曰有无绝于内，称谓沦于外，视听之所不暨，四空之所昏昧。使夫怀德者自绝，宗虚者靡托。无异杜耳目于胎壳，掩玄象于云霄外，而责宫商之异，辩玄素之殊者也。子徒知远推至人于有无之表，高韵绝唱于形名之外，而论旨竟莫知所归，幽途故自蕴而未显。静思幽寻，寄怀无所，岂所谓朗大明于冥室，奏玄响于无闻者哉！ 位体第三 无名曰：有余、无余者，盖是涅槃之外称，应物之假名耳；而存称谓者封名，志器象者耽形。名也极于题目，形也尽于方圆；方圆有所不写，题目有所不传。焉可以名于无名，而形于无形者哉。难序云：“有余、无余者，信是权寂致教之本意，亦是如来隐显之诚迹也。但未是玄寂绝言之幽致，又非至人环中之妙术耳。”子独不闻正观之说欤？维摩诘言：“我观如来无始无终，六入已过、三界已出，不在方、不离方，非有为、非无为，不可以识识、不可以智知，无言 现代汉语译本：断绝对外在烦恼的根源，超脱于世俗群体，永远分离，与广阔的太虚融为一体。寂静无声，没有丝毫预兆，在冥冥之中长久地逝去，没有人知道它去了哪里。这就像灯油耗尽，火焰熄灭，灯芯和光明都完全消失。这就是无余涅槃。经书中说：‘五阴（panchaskandha）永远消尽，就像灯火熄灭一样。’如此说来，有余涅槃还可以有所称谓，无余涅槃则无法命名。无名之说成立，那么崇尚虚无的人就会欣喜于空寂；有称之说产生，那么怀有德行的人就会更加仰慕圣人的功德。这正是经典所记载的，先圣所遵循的道路。然而，如果说有和无都断绝于内心，称谓都消失于外在，视听无法触及，四空（catuh-skandha）也无法理解，那么就会使怀有德行的人自我断绝，崇尚虚无的人无所依托。这无异于在胎儿时期就封闭了耳目，在云霄之外遮蔽了玄妙的景象，却还要责备宫商音调的差异，辨别玄色和素色的不同。您只是知道将至人远远地推到有无之外，将高妙的韵致和绝唱置于形名之外，但论述的宗旨最终却不知道归向何处，幽深的道路仍然是蕴藏着而没有显现出来。静静地思考，幽深地探寻，寄托情怀却无处可去，这难道就是所谓的在黑暗的房间里照亮光明，在寂静无声的地方演奏玄妙的乐声吗！ 位体第三 无名反驳说：有余涅槃、无余涅槃，这都是涅槃之外的称谓，是应事物而产生的假名罢了；而执着于称谓的人就会被名所束缚，执着于器物形象的人就会沉溺于形体。名称也只能穷尽于题目，形体也只能穷尽于方圆；方圆有无法描绘的地方，题目有无法传达的内容。怎么可以用名称来称呼无名，用形体来描绘无形呢？《难序》中说：‘有余涅槃、无余涅槃，确实是权巧寂灭、引导教化的根本用意，也是如来隐现的真实事迹。但这还不是玄妙寂静、言语断绝的幽深境界，也不是至人处于圆环中心的微妙法术。’您难道没有听过正观的说法吗？维摩诘（Vimalakirti）说：‘我观察如来无始无终，六入（sadayatana）已经超越，三界（trayo dhatavah）已经超出，不在方内，也不离方外，不是有为法，也不是无为法，不能用识来认识，不能用智来了解，无法用言语
English
English version: Cutting off the root of external afflictions, transcending the mundane crowd, eternally separated, and merging into the vast emptiness. Silent and without sound, without the slightest sign, passing away into the darkness for a long time, with no one knowing where it has gone. This is like the lamp oil being exhausted, the flame extinguished, and the wick and light completely disappearing. This is Nirvana without remainder (nirupadhisesa-nirvana). The sutra says: 'The five skandhas (panchaskandha) are forever exhausted, just like a lamp extinguished.' Thus, Nirvana with remainder (sopadhisesa-nirvana) can still have a designation, while Nirvana without remainder cannot be named. If the doctrine of no-name is established, then those who admire emptiness will rejoice in tranquility; if the doctrine of designation arises, then those who cherish virtue will admire the merits of the sage even more. This is precisely what the classics record and the path that the ancient sages followed. However, if it is said that existence and non-existence are cut off within, and designations disappear externally, that sight and hearing cannot reach it, and that the four emptinesses (catuh-skandha) cannot understand it, then it will cause those who cherish virtue to cut themselves off, and those who admire emptiness to have nothing to rely on. This is no different from closing off the ears and eyes in the womb, obscuring the mysterious phenomena beyond the clouds, and yet blaming the differences in musical notes and distinguishing the differences between black and white. You only know to push the Perfected One (arhat) far beyond existence and non-existence, and to place the sublime rhymes and unsurpassed songs beyond form and name, but the purpose of the discussion ultimately does not know where to return, and the profound path remains hidden and unrevealed. Quietly contemplating, deeply searching, entrusting feelings but having nowhere to go, is this what is meant by illuminating the darkness in a dark room and playing mysterious music in a silent place! Chapter 3: Position and Substance The Nameless One retorted: Nirvana with remainder and Nirvana without remainder are merely designations outside of Nirvana, false names that arise in response to things; those who cling to designations will be bound by names, and those who cling to the images of objects will be immersed in form. Names can only exhaust themselves in titles, and forms can only exhaust themselves in squares and circles; squares and circles have places that cannot be depicted, and titles have content that cannot be conveyed. How can one use names to name the nameless, and use forms to depict the formless? The Preface to the Difficulties says: 'Nirvana with remainder and Nirvana without remainder are indeed the fundamental intention of expedient quiescence and guiding teaching, and also the true traces of the Tathagata's (Tathagata) hidden and manifest appearances. But this is not yet the profound realm of mysterious silence and the cessation of words, nor is it the subtle art of the Perfected One being in the center of the circle.' Have you not heard the doctrine of Right Contemplation? Vimalakirti (Vimalakirti) said: 'I observe the Tathagata without beginning or end, the six entrances (sadayatana) have already been transcended, the three realms (trayo dhatavah) have already been surpassed, not within the square, nor outside the square, not conditioned, nor unconditioned, cannot be known by consciousness, cannot be understood by wisdom, cannot be expressed in words.' --------------------------------------------------------------------------------
Chinese
无说，心行处灭。以此观者，乃名正观；以他观者。非见佛也。”《放光》云：“佛如虚空，无去无来，应缘而现，无有方所。”然则圣人之在天下也，寂莫虚无，无执无竞，导而弗先，感而后应。譬犹幽谷之响、明镜之像，对之弗知其所以来，随之因识其所以往。恍焉而有，总焉而亡；动而逾寂，隐而弥彰；出幽入冥，变化无常。其为称也，因应而作：显迹为生，息迹为灭；生名有余，灭名无余。然则有无之称本乎无名，无名之道于何不名？是以至人居方而方，止圆而圆，在天而天，处人而人。原夫能天能人者，岂天人之所能哉！果以非天非人，故能天能人耳。其为治也，故应而不为，因而不施。因而不施，故施莫之广；应而不为，故为莫之大。为莫之大，故乃返于小成；施莫之广，故乃归乎无名。经曰：“菩提之道，不可图度。高而无上，广不可极；渊而无下，深不可测；大包天地，细入无间。”故谓之道。然则涅槃之道，不可以有无得之，明矣。而惑者睹神变，因谓之有；见灭度，便谓之无。有无之境，妄想之域，岂足以标榜玄道而语圣心者乎？意谓，至人寂怕无兆，隐显同源，存不为有，亡不为无。何则？佛言：“吾无生不生，虽生不生；无形不形，虽形不形。”以知存不为有。经云：“菩萨入无尽三昧，尽 现代汉语译本： 无说，是说当心念和行为都止息的时候。用这种方式来观察，才叫做正确的观察；用其他方式来观察，就不能见到佛。《放光经》说：‘佛就像虚空一样，没有来也没有去，随着因缘而显现，没有固定的处所。’如此说来，圣人在天下，是寂静虚无的，没有执着也没有争斗，引导众人却不抢先，感知到情况之后才回应。好比幽深山谷中的回响、明亮镜子中的影像，面对它却不知道它从哪里来，跟随它才能知道它往哪里去。恍惚间好像存在，总括起来又好像消失；动起来反而更加寂静，隐藏起来反而更加彰显；从幽暗处出来又进入黑暗中，变化没有常态。它之所以被称呼，是因为因应情况而产生作用：显现踪迹就叫做生，停止踪迹就叫做灭；生可以叫做有余，灭可以叫做无余。如此说来，有和无的称谓本来就源于无名，无名的道又有什么不能称呼的呢？因此，得道之人居住在方正的地方就随之方正，停留在圆的地方就随之圆融，在天界就如同天人，在人间就如同凡人。探究那能够像天人一样，又能够像凡人一样的人，难道是天人和凡人所能做到的吗！正是因为他既不像天人，也不像凡人，所以才能够像天人一样，又能够像凡人一样。他治理天下，所以应和万物却不妄为，顺应自然却不强加干涉。顺应自然而不强加干涉，所以他的恩施没有比这更广大的了；应和万物却不妄为，所以他的作为没有比这更伟大的了。作为没有比这更伟大的了，所以最终回归到小的成就；恩施没有比这更广大的了，所以最终归于无名。《经》中说：‘菩提之道，是无法衡量和揣度的。高而没有比它更高的，广阔而没有边际；深邃而没有底下的，深而不可测量；大到包容天地，细到进入没有间隙的地方。’所以称之为道。如此说来，涅槃之道，是不可以用有和无来得到的，这很明显了。而迷惑的人看到神变，就认为它是存在的；看到灭度，就认为它是不存在的。有和无的境界，是虚妄的想象领域，怎么能够用来标榜玄妙的道，谈论圣人的心境呢？我的意思是说，得道之人寂静无声没有预兆，隐藏和显现同出一源，存在不认为是存在，消失不认为是消失。为什么呢？佛说：‘我没有生而不生，虽然生了却像没有生一样；没有形体而不现形体，虽然现了形体却像没有形体一样。’由此可知存在不认为是存在。《经》中说：‘菩萨进入无尽三昧（Samadhi，一种冥想状态），穷尽 尽