---
title: "肇論略註 · 覈體第二"
description: "《肇论略注》是明代高僧德清对东晋僧肇《肇论》所作的注释。德清为晚明四大高僧之一，精通佛学与儒学，其注疏融合了禅宗与华严思想，深入阐释了《肇论》中的般若空观、物不迁论等核心教义。该书以清晰简明的语言解析了僧肇关于中观哲学的论述，成为研究中国佛教思想史的重要文献。作为汉传佛教经典注释的代表作之一，《肇论略注》既保留了僧肇原著的思辨深度，又体现了明代佛教的诠释特色，在佛教义学发展史上具有承前启后的地位。"
url: "https://rushiwowen.co/en/r/cmclqnt4g0280lb0aiofw3tva"
---

覈體第二

> \## Chapter Two: The True Essence The true essence of the human body is neither pure nor

此有名興難，乃折之一也。因前云涅槃之體非有非無，故今折之，體竟何在？故云覈體。謂即有餘無餘之名以責有實體，非無名也。

> This difficulty arises from names and designations, and this is the first point of refutation. Earlier, it was said that the essence of Nirvana is neither existence nor non-existence. Now, we challenge that idea: where exactly does this essence lie? Thus, we "examine the essence." That is, we take the names "With Remainder" and "Without Remainder" to question whether there is an actual entity corresponding to them—proving that names are not without substance.

有名曰名家按名以責實，故興折難：夫名號不虗生謂有名必有實，豈有無實而彰名者、稱謂不自起凡名不自名，必因人見有可稱，乃稱其名。經稱有餘涅槃無餘涅槃者，蓋是返本之真名非是虗稱、神道之妙稱神道之妙，無可稱之，故以涅槃名之，是為妙稱者也。請試陳之謂按涅槃有餘無餘之稱，是則涅槃有名也，何言無名？先論有餘興難。有餘者，謂如來大覺始興、法身初建，

> A questioner says: Names and titles do not arise without reason—every name corresponds to something real. The scriptures speak of "nirvana with remainder" and "nirvana without remainder." These are the true names for returning to the source, the wondrous designations for the spiritual path. Let me explain: "With remainder" refers to when the Tathagata first awakens to great enlightenment and establishes the Dharma body.

此因有餘以定名，先舉果德以彰因行有餘也。他處有餘，皆依三乘之人證理未圓、斷惑未盡而說。今此論中，單約佛果利生有餘緣未盡而說。詳論文義，蓋是權教三十四心斷結成佛之果號，乃小乘所見之佛，非法報冥一之極果。蓋依小乘見有出生入死以立難也。今言如來，乃十號之一，謂乘如實道而來三界。大覺，乃就德立稱，謂如來自覺覺他，覺行圓滿。三覺已圓，故稱大覺。然此大覺，乃報身之稱。今論通稱權教之佛亦是大覺，約總德也。法身，非清淨法身，乃權教之佛，五分所成之法身，謂戒、定、慧、解脫、解脫知見，此五法熏成之身也。姓興初建，蓋指應身初現，六年苦行，於鹿野苑初成正覺，非菩提場為初成也。

> Because this \[cause\] has a remainder, it is named accordingly. The fruit's virtue is cited first to illuminate that the practice's cause still has a remainder. In other places, "having a remainder" refers to practitioners of the Three Vehicles who have not yet fully realized the principle or exhausted their afflictions. In this treatise, however, it specifically refers to the Buddha's fruit of benefiting beings when the conditions for that benefit have not yet been exhausted. Examining the text's meaning closely, this is the provisional teaching's title for the attainment of Buddhahood after cutting off afflictions with the thirty-four minds—the Buddha as seen by the Small Vehicle, not the ultimate fruit where the Dharma-body and Reward-body are one. This is because the Small Vehicle establishes difficulty based on seeing the Buddha subject to birth and death. Here, "Thus Come One" (Tathagata) is one of the ten epithets, meaning one who comes into the Three Realms following the true path. "Great Enlightenment" (Maha-Bodhi) is a title based on virtue, meaning the Thus Come One has enlightened himself, enlightened others, and perfected enlightenment. Since these three enlightenments are complete, he is called the Greatly Enlightened One. However, this "Great Enlightenment" is a title for the Reward-body. In this treatise, the Buddha of the provisional teaching is also called the Greatly Enlightened One, as this refers to his general virtue. "Dharma-body" here is not the pure Dharma-body, but the composite body formed from the five attributes—morality, concentration, wisdom, liberation, and the knowledge of liberation—in the provisional teaching's Buddha. "The family's beginning was established" refers to the initial manifestation of the Response-body: after six years of ascetic practices, it first achieved enlightenment at the Deer Park, not at the Bodhi Tree.

澡八解之清流、憩七覺之茂林，

> Bathing in the clear stream of the Eight Liberations, resting in the lush forest of the Seven Factors of Enlightenment.

此下正舉佛果已成，返彰因行也。八解者，一內有相外現色、二內無色相外現色、三淨解脫、四空處定、五識處定、六無所有處定、七非非想處定、八滅受想定。此八有斷惑之能，故如清流有浣濯之用。憩者，休息也。七覺支，謂擇法、進、念、定、喜、捨、倚。此七覺法，如來修習已圓，安逸其中，故如休息於茂林之下也。此上言果滿，下顯因圓。

> Now, we will describe how the Buddha's perfect realization of enlightenment is used to illustrate the practices that lead to it. The "eight liberations" are: 1. Having inner awareness of materiality while seeing external forms. 2. Having no inner awareness of materiality while seeing external forms. 3. The liberation of the "beautiful" (purification). 4. The attainment of the sphere of infinite space. 5. The attainment of the sphere of infinite consciousness. 6. The attainment of the sphere of nothingness. 7. The attainment of the sphere of neither perception nor non-perception. 8. The cessation of feeling and perception. These eight liberations have the power to cut off afflictions, just as a clear stream has the power to wash away filth. "To rest" means to repose. The "seven factors of enlightenment" are: mindfulness, investigation of Dharma, energy, joy, tranquility, concentration, and equanimity. The Tathagata (the Buddha) has cultivated these seven factors to perfection and abides peacefully within them, like a person resting in the cool shade of a forest. The preceding sections describe the perfection of the fruit (the result), and the following sections will illuminate the perfection of the cause (the practice).

積萬善於矌劫、蕩無始之遺塵，

> Accumulating countless good deeds over infinite eons, washing away the dust of beginningless time.

此讚佛因行，曠大劫來，廣修萬善。蕩，洗滌也。無始無明煩惱，洗滌無遺。

> For countless eons, the Buddha broadly cultivated myriad virtues. The word "wash away" means to purify — the beginningless ignorance and afflictions are cleansed without any trace remaining.

三明鏡於內、神光照於外，

> The mind's mirror reflects the inner self, and the spirit's light illuminates the outer world.

內證三明，謂過去宿命明、未來天眼明、現在漏盡明。由具三明，故了知三世，鑒機說法、曲盡隨宜。

> Through direct inner realization, one attains the Three Insights: the insight into past lives, the insight into future rebirths, and the insight that ends all mental defilements. Possessing these three, one fully understands the past, present, and future. Thus, they can perceive beings' capacities and adapt the teaching perfectly to each situation.

結僧那於始心、終大悲以赴難，

> Take up the sacred vow from the very beginning, and carry it through to the end with great compassion to face all hardships.

梵語僧那，此云弘誓。謂菩薩最初發心，先發四弘誓願，故云始心。及至成佛，專以利生為事，故云赴難，謂捄八難也。

> "Samna" in Sanskrit means "great vow" in Chinese. It refers to the initial awakening of a Bodhisattva's mind, who first makes four great vows—this is called "the beginning mind." From the start of their journey until they achieve Buddhahood, they dedicate themselves entirely to benefiting all beings. This is called "rushing to aid," which means rescuing beings from the eight difficulties.

仰攀玄根、俯提弱喪，

> Reaching upward to grasp the profound truth, reaching downward to lift those who have lost their way.

因中上求佛果，以實智證理，故云仰攀玄根。權智化物，故曰俯提弱喪。言眾生沈迷，猶自幼亡家，故云弱喪。

> Because we seek Buddhahood from within the cause, and realize truth through true wisdom, this is called reaching upward for the profound root. Through skillful wisdom we guide beings, and this is called leaning down to uplift the lost and weak. It is said that sentient beings are deeply sunk in delusion, like those who lose their family from childhood—hence the term "lost and weak."

超邁三域、獨蹈大方，

> Transcending the three realms, treading the great path alone.

三域，謂三界，謂佛能遠超三界，高證無為。大方，喻所證之理。小乘獨許悉達成佛，故云獨蹈。

> The three realms refer to the three worlds. The Buddha is able to transcend the three worlds and realize the unconditioned. The term "vast" is a metaphor for the principle realized. The Lesser Vehicle alone accepts that all beings can attain Buddhahood; thus it is said that he walks alone.

啟八正之平路、坦眾庶之夷途，

> Paving the level path of the Eightfold Path, smoothing the even road for all beings.

八正，即八正道，謂正見、正思惟等。由佛開啟眾庶。庶，孽也，即指諸異見外道。夷途，應作邪途，唯佛能坦之。

> The Eightfold Path, also called the Eight Right Ways, consists of Right View, Right Thought, and so on. It was opened up by the Buddha for all beings. The term "all beings" here refers to those lost in wrong views, especially followers of other paths. These mistaken paths are crooked roads, and only the Buddha can make them smooth and straight.

騁六通之神驥、乘五衍之安車，

> Riding the divine steed of the six supernatural powers, and taking the secure carriage of the five vehicles,

言佛以六通御物，如騁神駿。五衍，梵語衍那，此云乘，謂界內人天、出世三乘，共有五乘。應機說法，運載眾生至無畏處，故云安車。

> The Buddha, through his six supernormal powers, guides beings as if driving a divine steed. "Five vehicles" - in Sanskrit, \*yāna\*, which is translated here as "vehicle" - refers to the vehicles for humans and gods within the three realms, and the three vehicles for those seeking liberation, making five in total. Adapting the Dharma according to the capacities of beings, he carries them to a state of fearlessness; thus it is called "the secure carriage."

至能出生入死、與物推移，

> Capable of moving beyond birth and death, adapting to all conditions.

言如來應機利物，有感即現、緣盡即滅，故云出生入死。隨順機宜，故云推移。《楚辭》「聖人與世推移，而不凝滯於物。」

> Tathagata responds to beings according to their capacities. When sentient beings bring forth sincerity, he appears; when their conditions are exhausted, he vanishes. Thus it is said, "Emerging from and entering into birth and death." Because the Tathagata adapts to whatever circumstances and needs arise, it is said that he "shifts and moves" with the times. As the ancient poem \*Chu Ci\* says: "The sage shifts and moves with the world, never becoming stuck or stagnant in any phenomenon."

道無不洽、德無不施，

> The Way harmonizes all, and virtue extends to all.

一雨普潤，無不充洽。三檀等施，物無不利。

> One rain nourishes all, and nothing is left unmoistened. The three kinds of giving are offered equally, benefiting all beings without exception.

窮化母之始物、極玄樞之妙用，

> Through the mother of all things, we trace the origin; to the ultimate pivot, we explore its wondrous function.

化母，謂造化生物，以喻因緣生法。謂一切諸法從因緣生，故云始物。玄樞實智，妙用權智，即實之權，故云極。

> The "Transformative Mother" refers to the fundamental creative force that generates all phenomena, serving as a metaphor for how things arise through causes and conditions. It signifies that all phenomena come into being through causal connections, hence it is called the "originator of things." The profound pivotal point is the wisdom of ultimate reality, and its marvelous function is the wisdom of skillful means—that is, the wisdom of ultimate reality expressed through skillful means. Therefore, it is called the "ultimate."

廓虗宇於無疆、耀薩雲於幽燭，

> In the boundless expanse of the universe, the presence of the Bodhisattva illuminates even the darkest corners, shining like a beacon in the shadows.

昭廓心境，徹法界之量，故云無疆。梵語薩雲若，此云一切智。謂以一切智，照盡微塵剎土，盡見眾生心數，故云幽燭。

> Expanding the mind to its fullest extent, penetrating the vastness of the entire realm of reality—this is called "boundless." The Sanskrit term \*Sarvajña\* is rendered here as "all-knowing wisdom." It means that with this omniscient wisdom, one illuminates every speck of dust in every realm and sees clearly the countless thoughts of all beings—this is called "illuminating the hidden."

將絕朕於九止，永淪太虗，

> To sever all traces in the nine realms, forever sinking into the great void.

上言應緣益物，此言緣盡入滅。朕謂朕兆，物始萌之微也。九止即九地，謂地乃佛之行履。今化緣已畢，將絕跡於化境。永淪太虗，指無餘涅槃。

> The previous teaching spoke of responding to conditions to benefit beings; this teaching speaks of conditions being exhausted and entering cessation. I consider "signs" as the subtle beginnings from which things first arise. "Nine abodes" refers to the nine stages—meaning these stages are the ground of Buddhahood itself. Now that the journey of transformation is complete, the Buddha's traces will be forever lost within the realm of manifestation. "Eternally dissolving into the great void" points to the attainment of Nirvana without remainder.

而有餘緣不盡、餘迹不泯，

> And yet there remain lingering conditions that are not fully exhausted, and traces of the path that have not yet vanished.

度生之緣未盡、教道之跡未圓，故云不泯。

> Since the conditions to liberate sentient beings had not yet ended, and the path of teaching had not yet been fully realized, it is said that they did not vanish.

業報猶魂、聖智尚存，此有餘涅槃也。

> Karmic retribution lingers like a ghost, yet sacred wisdom remains—this is the state of partial nirvāṇa.

按此二語，論中立難有餘涅槃，正指三藏果頭佛也。所謂同除四住，此處為齊。若伏無明，三藏則劣。以無明未盡、異熟未空，故云業報猶魂。尚須智斷，故云聖智尚存。以二皆有餘，立難以此。

> Based on these two statements, the argument in the treatises about "remainderless nirvana" specifically refers to the Buddha at the final stage of the Three Vehicles (Tripiṭaka). It says that when it comes to eradicating the four types of delusion (the four stages of defilement), they are equal here. However, in terms of subduing Ignorance (Avidyā), the Three Vehicles is inferior. Because Ignorance (Avidyā) is not fully eliminated, and the residual karmic effects (異熟果) have not been completely dissolved, it is said that karmic retribution and its manifestations remain active (業報猶魂). Furthermore, wisdom is still needed to sever these, so it is said that sacred wisdom persists (聖智尚存). Since both states (the Buddha of the Three Vehicles and complete nirvana) are incomplete (\*with remainder\*), the argument is therefore based on this premise.

經曰：「陶冶塵滓，如鍊真金。萬累都盡，而靈覺獨存。」

> The sutra says: "Refine away all impurities, just as gold is purified in fire. When all burdens have been shed, only the awakened spirit remains."

此結證有餘涅槃也。約塵滓之言，「陶」應是「淘」，謂洗也。冶，鎔冶銷融也。塵滓喻煩惱，如銷真金，先去鑛垢。

> This confirms the state of remaining enlightenment. When speaking of impurities, the word "陶" (refine) should actually be "淘" (rinse), which means to wash away. To smelt is to melt and fuse. Impurities are a metaphor for afflictions—just as in refining true gold, one must first remove the dross.

無餘者，謂至人教緣都訖，靈照永滅，廓爾無朕，故曰無餘。

> "Without remainder" means that the saint has completely finished teaching all those with the right conditions; their radiant awareness is eternally extinguished, vast and without any trace—thus it is called "without remainder."

此下言無餘涅槃也。謂聖人由機教相扣，故現身三界。機教俱盡，故潛耀斂輝，靈照永滅。永滅，應跡俱絕，故廓爾無朕。如薪盡火滅，故云無餘。

> This passage describes the state of unconditioned nirvana. Because the practitioner's capacities and the teachings correspond perfectly, enlightened beings manifest in the three realms of existence. Once both the capacities and the teachings are fully realized, the enlightened being's radiant light withdraws, and their spiritual illumination ceases forever. With this cessation, all traces of their manifested activity vanish completely, leaving a vast openness with no trace. This is like fire ceasing when the fuel is spent, which is why it is called "unconditioned nirvana."

何則，夫大患莫若於有身，故滅身以歸無；勞勤莫先於有智，故絕智以淪虗。

> Why is this so? The greatest calamity is having a physical body, so we extinguish the body to return to nothingness. The most exhausting burden is having knowledge, so we cut off knowledge to sink into emptiness.

何則下，徵釋無餘之所以也。蓋以身智為累，故俱滅為無，是為無餘。此正小乘所見也。大患莫若於有身，《老子》云：「吾所以有大患者，為吾有身。若吾無身，吾有何患？」以厭患其身，故滅身以歸無。又云「絕聖棄智」，謂因智以勞形，故絕智淪虗，故心逸而無累。

> Why is this called \*nirvāṇa without remainder\*? Let me explain its essence. The ancient view was that both the physical body and the intellect are burdens to be discarded, so when both are eliminated, that final nothingness is called \*without remainder\*. This is precisely the perspective of the Lesser Vehicle (Hīnayāna). The greatest affliction comes from having a body. As Laozi said: "The reason I have great trouble is that I have a body. If I had no body, what trouble would I have?" Because they loathe their own body, they seek to annihilate it and return to nothingness. Laozi also said: "Abandon sageliness and discard wisdom." His thinking was that wisdom exhausts the body, so by abandoning wisdom and sinking into emptiness, the mind gains peace and is freed from burdens.

然則智以因也形倦、形以智勞，輪轉脩途，疲而弗已。

> Wisdom, being the root, exhausts the body; the body, through wisdom, is wearied. Thus, they tumble endlessly along the long path, growing weary without cease.

智則分別執取，形則根塵和合，起惑造業，故輪轉生死。長劫不返者，身心之過也。

> Consciousness leads to discrimination and attachment, while the physical body operates through the union of sense faculties and external stimuli. This gives rise to mental confusion and the creation of karma, thereby spinning the cycle of birth and death. The reason beings wander endlessly through vast eons without returning is the fault of both mind and body.

經曰：「智為雜毒，形為桎梏。淵默以之而遼，患難以之而起。」

> The scripture says: "Wisdom can be poisoned, and the body can be a prison. The silent and profound become distant because of it, while suffering and hardship arise from it."

此引證智形為累之所以也。智即《起信》六麤之智相，乃分別執取，為無明三毒煩惱之本，故為雜毒。桎梏刑器，乃形累之譬。桎拘足，梏縛手。形骸拘攣，亦猶是也。謂分別情生，故與淵默之理相遠，生死苦患因之而起，此智之過也。故聖人釋智遺形，所以免累。

> This passage illustrates why intellectual discrimination becomes a burden. "Intellectual discrimination" refers to the discriminative mental function described in the \*Awakening of Faith\* — one of the six coarse aspects of mental activity. It is the root of grasping, attachment, and the three poisons of ignorance, desire, and aversion. Hence, it is described as "poisoned." "Fetters and shackles" are metaphors for physical bondage. Fetters bind the feet, shackles bind the hands. Being trapped in a physical body is just like this. When discriminative thinking arises, we become distant from the profound and silent truth of reality. The suffering of birth, death, and affliction follows from this — this is the fault of intellectual discrimination. Therefore, the sage lets go of intellectual discrimination and transcends physical form, thus avoiding such burdens.

所以至人灰身滅智、捐形絕慮，內無機照之勤、外息大患之本。

> Thus the awakened person releases attachment to the body and ceases conceptual thinking, letting go of form and eliminating mental speculation. Within, there is no strenuous effort to reflect or illuminate; without, the root of all great suffering is stilled.

聖人因知形智之累，故灰身歸無。以損其形、滅智淪虗，故忘緣絕慮。由絕慮故，內無機照之勤。勤，勞也。由損形故，外息大患之本。身心兩忘，所以大患永息，生死頓超。

> The sage, understanding that form, intellect, and knowledge can become burdens, returns to the state of non-being by letting go of the physical body. By diminishing the form and extinguishing the intellect, merging into emptiness, they release attachments and cut off mental activity. Because mental activity ceases, there is no more inner striving for insight. \*Striving\* means laboring. Because the form is diminished, the root of all great afflictions—the physical body—is calmed externally. When both body and mind are forgotten, all great afflictions forever cease, and birth and death are instantly transcended.

超然與羣有永分、渾爾與太虗同體。

> Transcending all, forever separate from the multitude of beings, merging wholly into the same essence as the Great Void.

形智俱亡、則生死永絕、高超三界、故與羣有永分。心與理冥、返一絕跡、故渾與太虗同體。

> When form and wisdom both dissolve, the cycle of birth and death forever ceases. Transcending the three realms, one becomes permanently separate from all sentient beings. The mind merges with truth, returning to the One, leaving no trace—therefore merging wholly with the Great Void as one body.

寂焉無聞、怕爾無兆，冥冥長往，莫知所之。其猶燈盡火滅，膏明俱竭。此無餘涅槃也。經云：「五陰永盡，譬如燈滅。」

> Silent, without a trace; still, without a sign. It vanishes into the deep beyond, and none can say where it goes. Like a lamp that has burned out, its flame gone and its oil spent—that is Nirvana without remainder. The sutra says: "The five aggregates vanish forever, just as a lamp goes out."

此結屬無餘涅槃之相也。謂涅槃之體無聲，故寂焉無聞。無色，故怕爾無兆。泯絕見聞，故冥冥長往，莫知所之。之，猶往也。形智俱泯，故如燈盡火滅，膏明俱竭。以竭盡無餘，故云無餘涅槃。下引經證此，乃小乘偏空涅槃也。蓋論意折辭，皆約小乘起見故難；其答以大乘正義，故以破偏執也。

> This is the mark of nirvana without remainder. The essence of nirvana is without sound, so it is utterly silent and beyond hearing. It is without form, so it is still and without any sign. It cuts off sight and hearing, so it vanishes into darkness, never to return, and no one knows where it goes. "Zhi" means "goes." Form and consciousness both cease, like a lamp with its flame spent and its oil and wick all used up. Because it is completely exhausted with nothing left, it is called "nirvana without remainder." The following sutra citation is meant to exemplify this, which is the nirvana of the Small Vehicle that clings to emptiness. The entire discussion's wording and reasoning are based on the perspective of the Small Vehicle; therefore, it is difficult to counter. The response is given from the correct meaning of the Great Vehicle, thus breaking this one-sided attachment.

然則有餘可以有稱，無餘可以無名。無名立，則宗崇也虗者欣尚於沖默；有稱生，則懷德者彌仰於聖功。斯乃誥典之所垂文、先聖之所軌轍。

> Thus, what is "remaining" can be given a name, while what is "beyond remaining" cannot be named. When the nameless is established, those who revere the subtle delight in profound stillness; when the named arises, those who cherish virtue look up even more to the sacred deeds. This is the pattern passed down through sacred texts, the path traced by the ancient sages.

此舉益將以結難意也。如上有餘無餘之說，則若有若無皆可指陳。若無名立，則使小乘崇虗者，欣然趣尚於沖默虗無之理；若有名可稱，則合大乘懷聖德者益觀其功。此讚述有無皆不失理，此乃聖經誥典之垂文，先聖隱顯化物之軌轍。故下責之曰。

> This explanation is meant to settle doubts about a difficult concept. As with the previous teachings on "remaining" and "non-remaining," both existence and non-existence can be pointed out. If there is no name, it encourages those of lesser understanding who admire emptiness to eagerly pursue the subtle, quiet, and empty principle. If there is a name to be spoken, it aligns with those of greater understanding who cherish sacred virtues, helping them see the holy work more clearly. This praise of both existence and non-existence does not stray from the truth. It is the sacred text and decree handed down, the path of the ancient sages, their subtle way of guiding beings. Therefore, the text below warns us accordingly.

而曰有無絕於內、稱謂淪於外，視聽之所不暨、四空之所昏昧，使夫懷德者自絕、宗虗者靡託，無異杜耳目於胎殻、掩玄象於雲霄外，而責宮商之異、辯玄素之殊者也。

> Yet when the concept of being and non-being is cut off within, and names and words dissolve without, reaching a realm where sight and hearing cannot reach, where the four elements lose their clarity, this causes those who cherish virtue to cut themselves off, and those who anchor themselves in emptiness to lose their support. This is no different from sealing one’s ears and eyes within a womb, or obscuring the celestial signs beyond the clouds, while demanding distinctions between musical notes or debating the difference between black and white.

此，指本論，責其乖理也。難者意謂，若有名可稱，使懷德者有所歸；無名既立，則令崇虗者有所託。今如所論，有無雙絕、稱謂俱喪，如此則懷德絕分、崇虗者無憑。雖云玄妙，但非見間之󴊮，何異杜塞耳目於胎殻，為生盲生聾之人。玄象，指日月。且又掩日月之光如長夜，而責之以辯宮商之音、別玄素之色者，不亦遠乎。

> This passage criticizes the treatise for contradicting reason. The critic argues: if a name can be spoken, it gives those who cherish virtue something to hold onto; if "namelessness" is established, it gives followers of emptiness a place to rely upon. But according to this treatise, both existence and non-existence are completely cut off, and both naming and expression are utterly lost. In that case, those who cherish virtue would lose their connection, and followers of emptiness would have nothing to rely on. Though this teaching is said to be profound and subtle, it is not something that can be seen or heard. How is this different from sealing someone's ears and eyes inside a womb, making them blind and deaf from birth? The "profound symbols" refer to the sun and moon. Moreover, to cover the light of the sun and moon as if in eternal night, yet demand that one distinguish the tones of palace and business music or tell apart black and white colors—is this not completely unreasonable?

子徒知遠推至人於有無之表、高韻絕唱於形名之外，而論旨竟莫知所歸、幽途故自蘊而未顯，靜思幽尋，寄懷無所，豈所謂朗大明於冥室、奏玄響於無聞者哉？

> Do you merely pursue the sage in the realm of being and non-being, and extol a sublime melody beyond form and name? Yet, if the ultimate meaning of the teaching remains unknown, the path to liberation stays hidden and unclear. In quiet contemplation, you search in vain for a place to rest your heart—is this the way to illuminate darkness with great light, or to sound a profound echo where no one can hear?

此結責違理，以明無益也。謂子言涅槃之道，超出有無稱謂之外，徒知高推聖境、逈絕形名，而論之旨趣畢竟莫知所歸宿、涅槃幽眇之途自是蘊覆而未顯發。名家謂我靜而思之、幽而尋討之，茫然奇懷無所依託，非所謂朗涅槃大明之道於重冥之室使其共見、奏玄響於絕聽之地令其共聞者哉。謂是欲明而返暗，欲通而返塞也。

> This passage criticizes those who misunderstand the principle, showing that doing so is pointless. It says: You speak of Nirvana as a reality that lies beyond the categories of "existence" and "non-existence," beyond words and names. You merely know to praise the sacred realm as lofty and utterly transcendent of form and name, yet in the end, you have no idea where the true meaning of the teaching actually leads. The profound path of Nirvana thus remains hidden and unrevealed. The philosophical schools claim that if I silently reflect on it and deeply search for it, my mind will be lost in vastness with nothing to hold onto. But is this not the very way to illuminate the bright way of Nirvana in a dark room so that all can see it, and to sound the mysterious tone in a place beyond hearing so that all can hear it? This is trying to enlighten but only causing greater darkness, trying to open a path but only creating a blockage.