English
English version: 'No speaking' means when the mind's activities and actions cease. Observing in this way is called right observation; observing in other ways is not seeing the Buddha. The *Fangguang Jing* (放光經, Sutra of the Exceeding Light) says, 'The Buddha is like empty space, without coming or going, appearing according to conditions, without a fixed location.' Thus, the sage in the world is silent and empty, without attachment or contention, guiding but not leading, responding after being sensed. It is like the echo in a deep valley, the image in a bright mirror; facing it, one does not know where it comes from, following it, one then knows where it goes. Vaguely it seems to exist, comprehensively it seems to vanish; moving it becomes even more silent, hidden it becomes even more manifest; emerging from darkness and entering darkness, its changes are impermanent. Its being named arises from responding to conditions: manifesting traces is called birth, ceasing traces is called extinction; birth can be called having remainder, extinction can be called having no remainder. Thus, the names of having and not having originate from no name, what is there that the way of no name cannot name? Therefore, the perfected person dwells in a square place and is square, stops in a round place and is round, is in heaven and is like a deva (天人, heavenly being), is among people and is like a person. Investigating the one who can be like a deva and can be like a person, how could that be what a deva or a person can do! Precisely because they are neither a deva nor a person, they can be like a deva and like a person. Their governing is therefore responding without acting, following without imposing. Following without imposing, therefore their giving is unsurpassed in its breadth; responding without acting, therefore their action is unsurpassed in its greatness. Action unsurpassed in its greatness, therefore it returns to small accomplishment; giving unsurpassed in its breadth, therefore it returns to no name. The sutra says, 'The way of Bodhi (菩提之道, the path to enlightenment) cannot be measured or fathomed. High without anything above it, broad without limit; deep without anything below it, profound and immeasurable; large encompassing heaven and earth, small entering where there is no space.' Therefore it is called the Way. Thus, the way of Nirvana (涅槃之道, the path to liberation) cannot be attained through having or not having, this is clear. But those who are deluded see miraculous transformations and therefore say it exists; seeing extinction, they then say it does not exist. The realm of having and not having is the domain of deluded thoughts, how can it be sufficient to proclaim the profound Way and speak of the sage's mind? The meaning is that the perfected person is silent and without signs, hidden and manifest share the same source, existence is not considered existence, disappearance is not considered disappearance. Why? The Buddha said, 'I have no birth that is not birth, though born, it is as if not born; I have no form that is not form, though formed, it is as if not formed.' From this we know that existence is not considered existence. The sutra says, 'The Bodhisattva (菩萨, enlightened being) enters the Samadhi (三昧, a meditative state) of endlessness, exhausting --------------------------------------------------------------------------------
Chinese
见过去灭度诸佛。”又云：“入于涅槃而不般涅槃。”以知亡不为无。亡不为无，虽无而有；存不为有，虽有而无。虽有而无，故所谓非有；虽无而有，故所谓非无。然则涅槃之道，果出有无之域，绝言象之径。断矣！子乃云：“圣人患于有身，故灭身以归无；劳勤莫先于有智，故绝智以沦虚。”无乃乖乎神极、伤于玄旨者也。经曰：“法身无象，应物而形；般若无知，对缘而照。”万机顿赴而不挠其神，千难殊对而不干其虑，动若行云，止犹谷神。岂有心于彼此、情系于动静者乎？既无心于动静，亦无象于去来。去来不以象，故无器而不形；动静不以心，故无感而不应。然则心生于有心，象出于有象。象非我出，故金石流而不燋；心非我生，故日用而不动。纭纭自彼，于我何为？所以智周万物而不劳，形充八极而无患，益不可盈、损不可亏，宁复痾疠中逵，寿极双树，灵竭天棺，体尽焚燎者哉！而惑者居见闻之境，寻殊应之迹，秉执规矩而拟大方。欲以智劳至人、形患大圣，谓舍有入无，因以名之。岂谓采微言于听表，拔玄根于虚壤者哉？ 徴出第四 有名曰：夫浑元剖判，万有参分。有既有矣，不得不无。无自不无，必因于有。所以高下相倾、有无相生，此乃自然之数，数极于是。以此而观，化母所 现代汉语译本：‘见到过去已经灭度的诸佛。’又说：‘进入涅槃，但并非完全的断灭。’由此可知，死亡并非等于虚无。死亡并非虚无，即使看似没有，实则存在；生存并非等于存在，即使看似存在，实则虚幻。虽然存在却又虚幻，所以才说是‘非有’；虽然看似没有却又存在，所以才说是‘非无’。如此说来，涅槃的道路，果真超出了有和无的范畴，断绝了言语和形象的途径。这已经很明确了！您却说：‘圣人担忧有身体的束缚，所以灭除身体以归于虚无；劳苦莫过于拥有智慧，所以断绝智慧以沉沦于空虚。’这难道不是违背了精神的极致，伤害了玄妙的宗旨吗？经典上说：‘法身没有固定的形象，为了适应外物而显现各种形态；般若没有分别的知觉，面对因缘而照见一切。’万种机缘同时到来，也不会扰乱他的精神，千种难题同时出现，也不会干扰他的思虑，行动起来像流动的云彩，静止下来像空旷的山谷。哪里会有执着于彼此的心，被动静所牵绊的情感呢？既然心中没有动静的分别，也就没有来去的形象。来去不被形象所束缚，所以没有哪种器物不能容纳他的形体；动静不被心所左右，所以没有哪种事物不能被他所感应。如此说来，心产生于有心的状态，形象显现于有形象的状态。形象不是我所创造的，所以金石融化也不会烧焦；心不是我所产生的，所以每天都在运用却不会动摇。纷纷扰扰都来自外界，与我有什么关系呢？所以智慧遍及万物却不感到劳累，形体充满整个宇宙却没有任何忧患，增加不了什么，减少不了什么，又怎么会生病倒在路旁，寿命终结于双树之下，精神耗尽于棺材之中，身体被焚烧殆尽呢！而那些迷惑的人，局限于见闻的境界，寻找特殊应验的迹象，秉持着固定的规则来衡量广大的事物。想要用智慧来劳役至人，用形体来困扰大圣，认为舍弃有而进入无，因此而给涅槃命名。这难道能说是从言语之外采摘到精微的道理，从虚无的土壤中拔出玄妙的根基吗？ 征出第四 有名的人说：‘浑沌之气剖开，万物分为三部分。有了有，就不得不有无。无之所以存在，必定是由于有。所以高下相互倾斜，有无相互产生，这是自然的规律，规律的极致就在这里。’以此来看，化育万物的根源所……
English
English version: 'Seeing all the Buddhas who have passed into extinction.' It is also said: 'Entering Nirvana, but not completely ceasing to exist.' From this, it is known that death is not equivalent to nothingness. Death is not nothingness; though it appears to be absent, it actually exists. Existence is not equivalent to being; though it appears to be present, it is actually illusory. Though existing, it is illusory, therefore it is called 'non-being'; though appearing to be absent, it actually exists, therefore it is called 'non-non-being.' Thus, the path of Nirvana truly transcends the realm of being and non-being, cutting off the path of words and images. This is already clear! Yet you say: 'Sages worry about having a body, so they extinguish the body to return to nothingness; no toil is greater than having wisdom, so they sever wisdom to sink into emptiness.' Is this not contrary to the ultimate of spirit, and harmful to the profound essence? The sutra says: 'The Dharmakaya (Dharma body) has no fixed form, manifesting various forms to adapt to external things; Prajna (wisdom) has no discriminating knowledge, illuminating everything in response to conditions.' Ten thousand opportunities arrive simultaneously without disturbing his spirit, a thousand difficulties appear simultaneously without interfering with his thoughts, acting like flowing clouds, still like an empty valley. How could there be a mind attached to self and other, emotions bound by movement and stillness? Since there is no distinction between movement and stillness in the mind, there is also no image of coming and going. Coming and going are not bound by images, so there is no vessel that cannot contain his form; movement and stillness are not governed by the mind, so there is nothing that cannot be responded to. Thus, the mind arises from a state of having a mind, and the image appears from a state of having an image. The image is not created by me, so gold and stone melt without being scorched; the mind is not produced by me, so it is used daily without being shaken. The turmoil all comes from the outside, what does it have to do with me? Therefore, wisdom pervades all things without feeling tired, the body fills the entire universe without any worries, nothing can be added, nothing can be taken away, how could one fall ill by the roadside, life end under the twin Sala trees, the spirit be exhausted in the coffin, and the body be completely burned! But those who are deluded are confined to the realm of seeing and hearing, seeking traces of special responses, holding onto fixed rules to measure vast things. They want to use wisdom to toil the perfect man, use the body to trouble the great sage, thinking that they are abandoning being and entering non-being, and therefore naming it Nirvana. Can this be said to be picking up subtle words from beyond hearing, and pulling out profound roots from the empty soil? Chapter 4: Refutation Someone named said: 'When the primordial chaos was split open, all things were divided into three parts. Once there is being, there must be non-being. The reason why non-being exists must be due to being. Therefore, high and low incline towards each other, being and non-being arise from each other, this is the law of nature, and the ultimate of the law is here.' From this perspective, the origin of nurturing all things... --------------------------------------------------------------------------------
Chinese
育理无幽显，恢恑憰怪无非有也。有化而无，无非无也。然则有无之境，理无不统。经曰：“有无二法，摄一切法。”又称三无为者，虚空、数缘尽、非数缘尽。数缘尽者，即涅槃也。而论云：“有无之表，别有妙道，妙于有无，谓之涅槃。”请核妙道之本。果若有也，虽妙非无；虽妙非无，即入有境。果若无也，无即无差；无而无差，即入无境。总而括之、即而究之，无有异有而非无，无有异无而非有者。明矣。而曰“有无之外别有妙道，非有非无谓之涅槃。”吾闻其语，未即于心也。 超境第五 无名曰：有无之数，诚以法无不该、理无不统。然其所统，俗谛而已。经曰：“真谛何耶？涅槃道是。俗谛何耶？有无法是。”何则？有者有于无，无者无于有。有无所以称有，无有所以称无。然则有生于无、无生于有，离有无无、离无无有。有无相生。其犹高下相倾，有高必有下，有下必有高矣。然则有无虽殊，俱未免于有也。此乃言象之所以形，是非之所以生。岂是以统夫幽极、拟夫神道者乎！是以论称出有无者，良以有无之数止乎六境之内，六境之内非涅槃之宅，故借出以祛之。庶悕道之流，仿佛幽途，托情绝域，得意忘言，体其非有非无。岂曰有无之外，别有一有而可称哉？经曰“三无为”者，盖是 现代汉语译本： 道理的阐述没有隐晦和明显之分，所有奇异怪诞的现象都不过是‘有’的表现。‘有’变化成‘无’，‘无’也并非真正的‘无’。既然如此，‘有’和‘无’的境界，道理无不统摄。《经》中说：‘有和无这两种法，涵盖了一切法。’又说有三种‘无为’，即虚空、数缘尽（通过修行达到灭尽烦恼的状态）、非数缘尽（不通过修行自然达到的灭尽烦恼的状态）。数缘尽，就是涅槃。而《论》中说：‘在‘有’和‘无’之外，另有微妙的道，这种微妙超越了‘有’和‘无’，就叫做涅槃。’请考察这微妙道的本质。如果它真的是‘有’，即使再微妙也不是‘无’；即使再微妙不是‘无’，也就进入了‘有’的境界。如果它是‘无’，‘无’就是没有差别；‘无’而没有差别，也就进入了‘无’的境界。总而言之，无论是从整体上把握还是从细节上探究，没有不同于‘有’却不是‘无’的，也没有不同于‘无’却不是‘有’的。这道理是很明显的。而说‘在‘有’和‘无’之外另有微妙的道，既不是‘有’也不是‘无’，叫做涅槃’，我听了这话，还没有真正理解。 超越境界 第五 无名反驳道：‘有’和‘无’的范畴，确实是法无不包，理无不统。然而它所统摄的，只是世俗谛而已。《经》中说：‘真谛是什么？涅槃道就是。俗谛是什么？‘有’和‘无’的法就是。’为什么这么说呢？‘有’存在于‘无’中，‘无’存在于‘有’中。因为‘有’，所以才称之为‘有’；因为没有‘有’，所以才称之为‘无’。既然如此，‘有’产生于‘无’，‘无’产生于‘有’，离开‘有’就没有‘无’，离开‘无’就没有‘有’。‘有’和‘无’相互依存，就像高和下相互倾斜一样，有高就一定有下，有下就一定有高。既然如此，‘有’和‘无’虽然不同，但都无法摆脱‘有’的范畴。这只是言语和形象产生的原因，是非对错产生的根源，怎么能用它来统摄那幽深玄妙的境界，比拟那神奇的道呢！因此，《论》中说超出‘有’和‘无’，正是因为‘有’和‘无’的范畴只存在于六境之内，六境之内不是涅槃的居所，所以才借用‘超出’来排除它。希望求道的人，能够仿佛看到那幽深的道路，将情感寄托于那绝妙的境界，领悟到得意忘言的真谛，体会到那非‘有’非‘无’的境界。难道说在‘有’和‘无’之外，另有一个‘有’可以称道吗？《经》中说的‘三无为’，大概是……’