English
English version: All things that exist now, their nature is always empty. Because their nature is always empty, it is called 'Śūnyatā (性空, emptiness)'. Because it is Śūnyatā, it is called 'Dharmatā (法性, the nature of reality)'. Dharmatā is like this, so it is called 'Tathātā (实相, suchness)'. Tathātā is originally non-existent, not made non-existent through reasoning, so it is called 'original non-existence (本无)'. To say it is neither existent nor non-existent is because it is not like the common view that clings to 'existence', or the nihilistic and annihilationist views that fall into 'non-existence'. If one considers 'existence' as 'existence', then one will also consider 'non-existence' as 'non-existence'. If one does not cling to 'non-existence' to observe the Dharma, then one can be said to have recognized the true nature of the Dharma. Although observing 'existence', one does not grasp any appearances, then the appearance of the Dharma is the appearance of no-appearance, and the mind of a sage is dwelling in a state of dwelling nowhere. The Three Vehicles (三乘, Triyāna) – Śrāvakayāna (声闻乘, Hearer Vehicle), Pratyekabuddhayāna (缘觉乘, Solitary Realizer Vehicle), and Bodhisattvayāna (菩萨乘, Bodhisattva Vehicle) – equally observe Śūnyatā and attain enlightenment. 'Śūnyatā' refers to the true nature of all Dharmas. Seeing the true nature of the Dharma is called 'right view', and anything different from this is 'wrong view'. If the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) do not understand this principle, then they are deluded. Therefore, the Three Vehicles do not differ in their observation of the Dharma, but only in the size of their minds. 'Ogha (沤和)' and 'Prajñā (般若, wisdom)' are praises for great wisdom. The true nature of all Dharmas is called 'Prajñā'; being able to not cling to appearances is the function of 'Ogha'. Being skilled at transforming sentient beings is called 'Ogha'; not being defiled by worldly dust is the power of 'Prajñā'. Thus, the gate of 'Prajñā' observes emptiness, and the gate of 'Ogha' engages in existence. Engaging in existence without ever being deluded by illusion, so one is always in existence without being defiled; not disliking existence while observing emptiness, so one observes emptiness without clinging to emptiness. This is what is meant by the power of a single thought possessing both skillful means and wisdom. The power of a single thought possesses both skillful means and wisdom; think carefully, and it can be clearly understood. 'Nirvana (泥洹) is the ultimate truth (尽谛)', simply meaning the exhaustion of afflictions, so that the cycle of birth and death is forever extinguished, hence it is called 'exhaustion'; there is no other place to reach 'exhaustion'. Essay on the Non-Transience of Things, Chapter 1 The interchange of birth and death, the alternation of cold and heat, and the movement of all things are the common perceptions of people. But I say it is not so. Why? The Fangguang Banruo Jing (放光般若经) says: 'The Dharma has no coming and going, no movement.' Seeking the essence of non-movement, is it to abandon movement to seek stillness? It is certainly to seek stillness within all movements. It is certainly to seek stillness within all movements, so even in movement, it is always still; not abandoning movement to seek stillness, so even in stillness, it does not leave movement. Thus, movement and stillness are originally not different, but those who are deluded do not understand, which makes the truth --------------------------------------------------------------------------------
Chinese
滞于竞辩，宗途屈于好异。所以静躁之极，未易言也。何者？夫谈真则逆俗，顺俗则违真。违真故迷性而莫返，逆俗故言淡而无味。缘使中人未分于存亡，下士抚掌而弗顾，近而不可知者，其唯物性乎！然不能自已，聊复寄心于动静之际，岂曰必然！试论之曰： 《道行》云：“诸法本无所从来，去亦无所至。”《中观》云：“观方知彼去，去者不至方。”斯皆即动而求静，以知物不迁，明矣。夫人之所谓动者，以昔物不至今，故曰动而非静。我之所谓静者，亦以昔物不至今，故曰静而非动。动而非静，以其不来；静而非动。以其不去。然则所造未尝异，所见未尝同。逆之所谓塞，顺之所谓通。苟得其道，复何滞哉！伤夫人情之惑也久矣，目对真而莫觉。既知往物而不来，而谓今物而可往。往物既不来，今物何所往？何则？求向物于向，于向未尝无；责向物于今，于今未尝有。于今未尝有，以明物不来；于向未尝无，故知物不去。覆而求今，今亦不往。是谓昔物自在昔，不从今以至昔；今物自在今，不从昔以至今。故仲尼曰：“回也见新，交臂非故。”如此，则物不相往来，明矣。既无往返之微朕，有何物而可动乎？然则旋岚偃岳而常静，江河兢注而不流，野马飘鼓而不动，日月历天而不周。复何怪哉！噫！圣 现代汉语译本：沉溺于争辩，宗旨偏离而趋向怪异。所以要达到静与躁的极致，是不容易说清楚的。为什么呢？因为谈论真理就会违背世俗，顺应世俗就会违背真理。违背真理，所以迷失本性而无法返回；违背世俗，所以言论平淡而没有趣味。因此使得中等资质的人无法分辨存亡，下等资质的人拍手而不顾。近在眼前却无法了解的，大概只有物性了吧！然而我不能控制自己，姑且将心思寄托在动与静之间，难道说一定是这样吗！试着论述如下： 《道行》中说：‘诸法本来没有从哪里来，去也没有到哪里去。’《中观》中说：‘观察方向才知道它离去，离去的东西没有到达方向。’这些都是从动中寻求静，从而知道事物不会迁移，这是很明显的。人们所说的动，是因为过去的事物不会来到现在，所以说是动而不是静。我所说的静，也是因为过去的事物不会来到现在，所以说是静而不是动。动而不是静，是因为它不来；静而不是动，是因为它不去。既然这样，那么所造作的没有不同，所见到的没有相同。与它相逆的就说是闭塞，顺从它的就说是通达。如果掌握了其中的道理，又有什么可滞留的呢！可叹的是人们被情感迷惑已经很久了，面对真理却不觉悟。既然知道过去的事物不会到来，却认为现在的事物可以前往。过去的事物既然不来，现在的事物又往哪里去呢？为什么呢？在过去寻找过去的事物，在过去未尝没有；在现在追究过去的事物，在现在未尝有。在现在未尝有，以此说明事物不来；在过去未尝没有，所以知道事物不去。反过来追究现在，现在也不会前往。这就是说过去的事物自在过去，不是从现在到达过去；现在的事物自在现在，不是从过去到达现在。所以仲尼（Confucius）说：‘颜回（Yan Hui）每天都能发现新的东西，即使是擦肩而过也不是旧的。’这样看来，事物不互相往来，就很明显了。既然没有往返的细微迹象，又有什么事物可以动呢？既然这样，那么回旋的狂风吹倒山岳而山岳常常是静止的，江河竞相奔流而不流动，脱缰的野马奔跑跳跃而不动摇，太阳和月亮经历天空而不环绕。又有什么奇怪的呢！唉！圣人啊！
English
English version: Being stuck in competitive debates, the core principles deviate towards favoring the bizarre. Therefore, reaching the extremes of stillness and agitation is not easy to articulate. Why is that? Because discussing truth goes against worldly customs, and conforming to worldly customs goes against truth. Going against truth leads to losing one's nature and being unable to return; going against worldly customs leads to speech being bland and without flavor. Consequently, those of middling capacity cannot distinguish between existence and extinction, and those of lower capacity clap their hands and disregard it. What is near yet unknowable is perhaps only the nature of things! However, I cannot control myself, and I tentatively entrust my mind to the realm between movement and stillness. Is it necessarily so! Let us try to discuss it: The *Daoxing* (Perfection of Wisdom Sutra) says: 'All dharmas originally come from nowhere, and going, they also go nowhere.' The *Madhyamaka* (Middle Way) says: 'Observing the direction, one knows that it departs, but that which departs does not arrive at the direction.' These all seek stillness from within movement, thereby knowing that things do not migrate, which is clear. What people call movement is because past things do not come to the present, therefore it is said to be movement and not stillness. What I call stillness is also because past things do not come to the present, therefore it is said to be stillness and not movement. Movement and not stillness is because it does not come; stillness and not movement is because it does not go. Since this is so, then what is created is never different, and what is seen is never the same. Going against it is called obstruction, and conforming to it is called unobstructed. If one grasps the principle, then what is there to be stuck on! Alas, people have been deluded by emotions for a long time, facing the truth without awakening. Since they know that past things do not come, they think that present things can go. Since past things do not come, where do present things go? Why is that? Seeking past things in the past, in the past they are never absent; questioning past things in the present, in the present they are never present. Being never present in the present explains that things do not come; being never absent in the past, one knows that things do not go. Reversely seeking the present, the present also does not go. This means that past things are at ease in the past, not coming from the present to the past; present things are at ease in the present, not coming from the past to the present. Therefore, Confucius said: 'Yan Hui sees something new every day, and even a brief encounter is not old.' In this way, it is clear that things do not come and go to each other. Since there is no subtle trace of coming and going, what thing can move? Since this is so, then the whirling wind overturns mountains but is always still, rivers rush and pour but do not flow, wild horses gallop and leap but do not move, the sun and moon traverse the sky but do not revolve. What is so strange about that! Alas! The sage! --------------------------------------------------------------------------------
Chinese
人有言曰：“人命逝速，速于川流。”是以声闻悟非常以成道，缘觉觉缘离以即真。苟万动而非化，岂寻化以阶道？覆寻圣言，微隐难测。若动而静，似去而留。可以神会，难以事求。是以言去不必去，闲人之常想；称住不必住，释人之所谓往耳。岂曰去而可遣、住而可留也。故《成具》云：“菩萨处计常之中，而演非常之教。”《摩诃衍论》云：“诸法不动，无去来处。”斯皆导达群方，两言一会，岂曰文殊而乖其致哉？是以言常而不住，称去而不迁。不迁，故虽往而常静；不住，故虽静而常往。虽静而常往，故往而弗迁；虽往而常静，故静而弗留矣。然则庄生之所以藏山，仲尼之所以临川，斯皆感往者之难留，岂曰排今而可往？是以观圣人心者，不同人之所见，得也。何者？人则谓少壮同体、百龄一质，徒知年往，不觉形随。是以梵志出家，白首而归。邻人见之曰：“昔人尚存乎？”梵志曰：“吾犹昔人，非昔人也。”邻人皆愕然，非其言也。所谓有力者负之而趋，昧者不觉。其斯之谓欤！是以如来因群情之所滞，则方言以辩惑，乘莫二之真心，吐不一之殊教，乖而不可异者，其唯圣言乎！故谈真有不迁之称，导俗有流动之说。虽复千途异唱，会归同致矣。而徴文者闻不迁，则谓昔物不至今；聆流动者，而谓今物 可至昔。既曰古今，而欲迁之者，何也？是以言往不必往，古今常存，以其不动；称去不必去，谓不从今至古，以其不来。不来，故不驰骋于古今；不动，故各性住于一世。然则群籍殊文、百家异说，苟得其会，岂殊文之能惑哉？是以人之所谓住，我则言其去；人之所谓去，我则言其住。然则去住虽殊，其致一也。故经云：“正言似反。谁当信者？”斯言有由矣。何者？人则求古于今，谓其不住。吾则求今于古，知其不去。今若至古，古应有今；古若至今，今应有古。今而无古，以知不来；古而无今，以知不去。若古不至今，今亦不至古，事各性住于一世，有何物而可去来？然则四象风驰、璇玑电卷，得意毫微，虽速而不转。是以如来，功流万世而常存，道通百劫而弥固。成山假就于始篑，修途托至于初步，果以功业不可朽故也。功业不可朽，故虽在昔而不化，不化故不迁。不迁故，则湛然明矣。故经云：“三灾弥纶而行业湛然。”信其言也。何者？果不俱因，因因而果。因因而果，因不昔灭；果不俱因，因不来今。不灭不来，则不迁之致明矣！复何惑于去留，踟蹰于动静之间哉？然则乾坤倒覆，无谓不静；洪流滔天，无谓其动。苟能契神于即物，斯不远而可知矣！ 物不迁论(终) 不真空论第二 现代汉语译本： 可至昔（可以到达过去）。既然说了古今，却又想改变它，是为什么呢？因此说，‘往’不一定真的‘往’，古今是常存的，因为它们不动；说‘去’不一定真的‘去’，是指不是从现在到过去，因为它们不来。不来，所以不会在古今之间奔驰；不动，所以各自的性质都安住于一个时代。既然这样，那么各种典籍不同的文字、百家不同的学说，如果能够懂得它们的共同之处，又怎么会被不同的文字所迷惑呢？因此，别人所说的‘住’（停留），我则说是‘去’（离去）；别人所说的‘去’，我则说是‘住’。这样看来，‘去’和‘住’虽然不同，它们的道理却是一样的。所以经书上说：‘正直的话听起来好像是相反的，谁会相信呢？’这话是有原因的。为什么呢？别人是从现在去追求过去，认为过去不是停留的。我则是从过去来追求现在，知道现在不是离去的。如果现在能到过去，过去就应该有现在；如果过去能到现在，现在就应该有过去。现在如果没有过去，就知道它不来；过去如果没有现在，就知道它不去。如果过去不到现在，现在也不到过去，事物各自的性质都安住于一个时代，有什么东西可以去来呢？既然这样，那么四象（指地、水、火、风）像风一样飞驰，天体像闪电一样旋转，如果能领会到其中细微的道理，即使速度很快也不会转动。因此，如来（Tathagata，佛的称号），功德流传万世而常存，道行贯通百劫而更加稳固。堆成高山是从最初的一筐土开始，修筑长路是从最初的一步开始，正是因为功业不会腐朽的缘故。功业不会腐朽，所以即使在过去也不会消逝，不消逝所以不会改变。不改变，那么就清澈明了了。所以经书上说：‘即使经历了三灾（指火灾、水灾、风灾）的毁灭，行业（指善恶行为）仍然清澈不变。’相信这话是有道理的。为什么呢？果（结果）不是和因（原因）同时产生的，而是因产生果。因产生果，因不会在过去消灭；果不是和因同时产生的，因不会来到现在。不消灭不来临，那么不改变的道理就明白了！又何必迷惑于去留，在动静之间犹豫不决呢？既然这样，那么即使天地倒转，也不能说它不静；即使洪水滔天，也不能说它在动。如果能够使精神与事物相契合，那么这个道理就不远了，是可以知道的！ 《物不迁论》（终） 《不真空论》第二