寶藏論
Treasure Treatise
長安沙門釋僧肇著
Composed by the Chang'an Monk Shi Sengzhao
廣照空有品第一
Chapter 1: Illuminating Emptiness and Form
空可空非真空。色可色非真色。真色無形。真空無名。無名名之父。無色色之母。為萬物之根源。作天地之太祖。上施玄象。下列冥庭。元氣含於大象。大象隱於無形。為識物之靈。靈中有神。神中有身。無為變化。各稟乎自然。微有事用。漸有形名。形興未質。名起未名。形各既兆。遊氣亂清。寂兮寥兮。寬兮廓兮。分兮別兮。上則有君。下則有臣。父子親其居。尊卑異其位。起教敘其因。然後國分其界。人部其家。各守其位。禮義興行。有善可稱。有惡可名。善人所重。惡人所輕。於是即是非而競生。其智有解。其愚有縛。上施煩形。下無寂樂。失自然之志。拘物外之約。迷無為之為。動有作之作。其名教既行。使上下之應諾爾乃聲立五音。色立五色。行立五行。德立五德。差之毫釐。過犯山嶽。律禁未然。令防未欲。無放蕩之寬。有多方之局。所以然者。為人而不知足。斯為濁亂之時。有弟有師。師有所訓。弟有所依。天地寥落。宇宙寬廓。中有煙塵。清虛翳膜。巍巍之形。內神外靈。妄有想慮。真一闇冥。其妄有識。其真有惑。非取而取。非得而得。是故理則無窮。物則無極。動兮亂兮。內發三毒。視兮聽兮。外受五欲。其心慌慌。其身忙忙。觸物動作。如火煌煌。故聖人立正教。置真謨。使無知之侶。上下相依。修無為。息有餘。漸至乎如如。如如之理。同本真軌。不可以修證。不可以希冀。惟寂滅性耳。夫真也者。無洲無渚。無伴無侶。無涯無際。無處無所。能為萬物之祖宗。非目視。非耳聞。非形色。非幻魂。能為三界之根門。其正者先離形。次泯情。不依物。不拘生。可以合大道通神明。有用曰神。有形曰身。無為曰道。無相曰真。應物而號。隨物而造。常住常存。不生不老。理合萬德。事出千巧。事雖無窮。理終一道。無有證者。無有得者。然不證不得。恒處心惑。其心不真。惑亂餘人。恍然惚然。如有魍魎。似有思想。究兮推兮。了無指掌。如空忽雲。如鏡忽塵。彼此緣起。而以妄存。有妄曰愚。無妄曰真。真氷釋水。妄水結氷。氷水之二。其體不異。迷妄曰愚。惺真曰智。其氷也冬不可釋。其水也春不可結。故愚不可即改。智不可即待。漸釋漸消。以通乎大海。斯可謂自然之道。運用玄玄。非念慮所測。當可以綿綿。不可以勤勤。夫進道之由。中有萬途。困魚止瀝。病鳥棲蘆。其二者不識於大海。不識於叢林。人趨乎小道其義亦然。此可謂久功中止。不達如理。捨大求小。半路依止。以小安而自安。不及大安而安矣。其大也愰蕩無涯。含識一體。萬物同懷。應則千變。化則眾現。不出不沒。用無有間。有心無形。有用無人。示生無生。示身無身。常測不測。常識不識。為而無為。得而無得。鏡象千端。水質萬色。影分塵界。應用無極。無形而形。無名而名。物類相感。和合而生。生而不生。其無有情。眾謂之聖。眾謂之明。種種稱號。各任其名。然其實也。以無為為宗。無相為容。等清虛。同太空。究無處所。用在其中。其得者一。其證者密。得則不一。證則不密。然非不一。然非不密。其體陰離。其用陽微。言不盡理。行不盡儀。斯可謂太微。夫山草無窮。泉水無竭。谷風無休。鐘聲無歇。物尚如斯。何況道乎。有必速亡。無必久長。天地雖變。虛空獨常。夫學道者習無餘。不學道者習有餘。無餘道近。有餘道疎。知有有壞。知無無敗。真知之知。有無不計。於有不有。於無不無。有無不見。性相如如。閴然無物。而乃用出。若不如是。多妄多失。中有夢慮。主習眾疾。非凶為凶。非吉為吉。吉凶之事。翳障真一。故為道者。不可以同迷。夫學道者有三。其一謂之真。其二謂之隣。其三謂之聞。習學謂之聞。絕學謂之隣。過此二者謂之真。不學道者亦有三。其上謂之祥。其次謂之良。其下謂之殃。極樂謂之良。極苦謂之殃。不苦不樂謂之祥。然此三者皆不入真。常斯為不道。騰神浩浩。風海波濤。心塵動擾。悲哉哀哉。三界輪迴。出沒生死。六道去來。不可以道濟。不可以真携。乘聖共愍。如母念孩。所以偃化非時。忍待有機。大道如此。古今同儀。不可以率爾。不可以驅馳。神中有智。智中有悲。悲救不得。徒自困疲。然謂可度。復事如故。察察精勤。恒興夢慮。惶惶外覓。轉失玄路。濁辱清虛。情存有處。哀哉苦哉。不離煩務。夫日隱雲中。雖明而不照。智藏惑中。雖真而不道。何以然者。自未出纏也。是故疎不可會。親不可離。其未道者。不可妄為。夫決歸者。而不顧於後。決戰者而不顧於首。決學者而不貴於身。決道者而不貴於事。其入無跡。其出無覓。了無所得。攀緣自寂。寂而不生。自體無名。無名之朴。理無外欲。恒沙功德。宛然自足。夫殼居者。不知宇宙之寬大。形處者。不知虛空之廣大。故晦中無明。明中無晦。諸法念念。各不相待。物隔情離。違情難會。夫赤棗含蟲。內壞外隆。沙水同流。上清下稠。國藏於佞。天下不政。形藏於心。萬物皆淫。所以然者。以其有病也。故物有靈。靈必有妖。妖必有欲。欲必有心。心必有情。情動為欲。妖發為精。精惑於神。欲惑於真。故為道者。不可以隣。夫古鏡照精。其精自形。古教照心。其心自明。夫約天地為上下。約日月為東西。約身為彼此。約心為是非。若無彼此。是非何為。但以物隨情變。情逐物移。內外搖動。識物乘馳。其生也人。其死也魂。相似相續。夢有形身。實彼非此。實此非彼。鳥跡空文。奇特以現。難思難議。陰報陽施。冥道罔象。因果自縻。其事如幻。種種模面。焰水乾城。都無實現。斯謂不真。惑亂餘人。清虛之理。畢竟無身。夫神通變化者。其猶於龍昇天。覆宇宙者其猶於雲凝。斯未可貴。斯未可真。若取其為實者。而未為道也。或有形而麗。或有語而辨。或有智而聰。或有用而巧。若取以為道者。亦未為善也。有必不真。作必不常。乾坤尚壞。器物何剛。唯道無根。虛湛常存。唯道無體。微妙常真。唯道無事。古今常貴。唯道無心。萬物圓備。故道無相無形。無事無意無心。善利群品。率益人倫。可謂一切物無不賓。夫萬物有侶。唯道獨存。其外無他。其內無復。無內無外。包含太一。該羅八冥。周備萬物。其狀也非內非外。非小非大。非一非異。非明非昧非生非滅。非麁非細。非空非有。非開非閉。非上非下。非成非壞。非動非靜。非歸非逝。非深非淺。非愚非慧。非違非順。非通非塞。非貧非富。非新非故。非好非弊。非剛非柔。非獨非對。所以然者。若言其內。通含法界。若言其外。備應形載。若言其小。包裹彌遠。若言其大。復入塵界。若言其一。各任其質。若言其異。妙體無物。若言其明。杳杳冥冥。若言其昧。朗照徹明。若言其生。無狀無形。若言其滅。今古常靈。若言其麁。束入塵盧。若言其細。山嶽之軀。若言其空。萬用在中。若言其有。閴然無容。若言其開。不入塵埃。若言其閉。義出無際。若言其上。平等無相。若言其下。物莫能況。若言其成。撲散眾星。若言其壞。鎮古常在。若言其動。湛然凝重。若言其靜。忙忙物聳。若言其歸。往而不辭。若言其逝。應物還來。若言其深。萬物同任。若言其淺。根不可尋。若言其愚。計用萬途。若言其慧。寂寞無餘。若言其違。有信有依。若言其順。物莫能羈。若言其通。不達微踪。若言其塞。出入虛容。若言其貧。萬德千珍。若言其富。曠絕無人。若言其新。自古宿因。若言其故。物莫能污。若言其好。無物可保。若言其弊。物始依然。若言其剛。摧挫不傷。若言其柔。力屈不尫。若言其獨。恒沙物族。若言其對。真一孤轂。故道不可以一名言。理不可以一義宣。蓋略陳其說。何能以盡其邊。是以斬首灰形。其無以損生。金丹玉液。其無以養生。故真生不滅。真滅不生。可謂常滅。可謂常生。其有愛生惡滅者。斯不悟常滅。愛滅惡生者。斯不悟常生。其迷悟二名。不見真成。取捨之意。隨虛妄情。故常空不有。常有不空。兩不相待。句句皆宗。是以聖人。隨有道有。隨空道空。空不乖有。有不乖空。兩語無病。二義雙通。乃至說我。亦不乖無我。乃至說事。亦不乖無事。以故不為言語之所轉也。夫鑄金為人。但觀其人。不覩其金。其名也迷。其相也惑。所以然者。皆失乎真。然則一切皆幻。虛妄不實。知幻是幻。守真抱一。不染外物。清虛太一。其何有失。亡心喪意。體離眾疾。一相不生。寂靜凶吉。吉猶不隨。凶何所為。吉凶之事。二俱無依。夫入道之徑。內虛外淨。如水凝澄。萬象光映。其意不沈。其心不浮。不出不入。湛寂自如。內外不干。識物不關。各任其一。復何用言。夫火不待日而熱。風不待月而涼。堅石處水。天瞽猶光。明暗自爾。乾濕同方。物尚不相借。何況道乎。王以萬有為人。人歸於王。王依於人。合者同一。其名曰佛。三界獨尊。覺了無物。非作而作。所作已畢。天人之師正遍知悉。權應形事。引導眾疾。理靜虛無。光超慧日。普照十方。上同下吉。不欲異人。不欲異塵。不欲異義。不欲異因。平等不二。圓通一身。可謂大象之真。其理難見。假設方便。數詰言論。任物而現。夫欲外者塵。欲內者身。欲聞者心。取塵者為欲界。依形身者為色界。依計心者為無色界。滅此三者。名為道諦。諦滅者為道也。然此道者。權未正也。虛兮妄兮。三界不實。幻兮夢兮。六道無物。不遣一法。不得一法。不修一法。不證一法。性淨天真。而謂大道乎。是以遍觀天下。莫非真人。孰得此理。同其一倫。其學者希。其得者微。可謂渺漠而難知。其知者師。其化者夷。無心動作。作而無為。無為而為。無所不為。和光任物。物無所羈。夫天地之內。宇宙之間。中有一寶。祕在形山。識物靈照。內外空然。寂寞難見。其號玄玄。巧出紫微之表。用在虛無之間。端化不動。獨而無雙。聲出妙響。色吐華容。窮覩無所。寄號空空。唯留其聲。不見其形。唯留其功。不見其容。幽顯朗照。物理虛通。森羅寶印。萬象真宗。其為也形。其寂也冥。本淨非瑩。法爾圓成。光超日月。德越太清。萬物無作。一切無名。轉變天地。自在縱橫。恒沙妙用。混沌而成。誰聞不喜。誰聞不驚。如何以無價之寶。隱在陰入之坑。哀哉哀哉。其為自輕。悲哉悲哉。晦何由明。其寶也煥煥煌煌。朗照十方。閴寂無動。應用堂堂。應聲應色。應陰應陽。奇特無根。虛湛常存。瞬目不見。側耳不聞。其本也冥。其化也形。其為也聖。其用也靈。可謂大道之精。其精甚真。萬物之因。凝然常住。與道同倫。故經云。隨其心淨。則佛土淨。任用森羅。其名曰聖。
Emptiness that can be described is not true emptiness. Form that can be described is not true form. True form has no shape. True emptiness has no name. The nameless is the father of names. The formless is the mother of forms. They are the source of all things, The ancestor of heaven and earth. Above, they manifest the celestial signs; Below, they order the dark realms. Primordial energy is contained within the great image, Yet the great image is hidden within the formless. It is the spirit that perceives things, Within the spirit there is divinity, Within divinity there is the body. Uncontrived transformation, Each follows its own nature. Subtle functions arise, Gradually taking shape and name. Form emerges, yet without substance; Names arise, yet without true naming. Once forms and names manifest, Wandering energies disturb clarity. Silent and vast, Spacious and expansive, Divided and distinct— Above, there are rulers; Below, there are subjects. Father and son dwell together in intimacy, Noble and humble occupy different positions. Teachings arise to explain causes, Then nations divide their boundaries, People organize their families, Each keeping to their place. Ritual and righteousness flourish, Good deeds are praised, Evil deeds are named. The good are respected, The evil are despised. Thus, right and wrong arise and compete. The wise have understanding, The foolish have bondage. Above, there is the burden of form; Below, there is no peace or joy. Lost is the natural will, Bound by external constraints. Confused by the uncontrived as contrived, Stirred by action as action. Once names and teachings are established, Rulers and subjects respond accordingly. Thus, sound establishes the five tones, Color establishes the five colors, Action establishes the five elements, Virtue establishes the five virtues. A hair’s breadth of error Becomes a mountain of offense. Rules forbid what has not yet occurred, Commands guard against desires not yet arisen. No freedom of unrestraint, Only restrictions from all sides. Why is this so? Because humans are never content. This is the age of confusion and disorder. There are disciples and teachers, Teachers give instruction, Disciples have something to rely on. Heaven and earth are vast and empty, The universe is wide and expansive. Within it, there is dust and haze, Obscuring clarity and emptiness. Majestic forms, Inner divinity, outer spirit. Delusion gives rise to thoughts, Truth remains dark and obscure. Delusion has recognition, Truth has confusion. Not grasping, yet grasping; Not attaining, yet attaining. Thus, principle is endless, Things are boundless. Moving and chaotic— Within arise the three poisons. Seeing and hearing— Without receive the five desires. The mind is restless, The body is busy. Touching things, acting out, Like a blazing fire. Therefore, the sages establish true teachings, Set forth genuine guidance, So that the ignorant May rely on one another. Cultivate the uncontrived, Rest from excess, Gradually arriving at *thusness*. The principle of thusness Is the same as the true path. It cannot be cultivated or proven, Cannot be hoped for or attained— Only the nature of cessation. Truth has no island, no shore, No companion, no partner, No boundary, no limit, No place, no location. It can be the ancestor of all things, Not seen by the eyes, Not heard by the ears, Not shaped by form, Not imagined by the mind. It can be the root of the three realms. The true practitioner first leaves form behind, Then extinguishes emotions, Does not rely on things, Is not bound by life, And can unite with the great way, Communicate with the divine. Function is called spirit, Form is called body, Uncontrived is called the way, Formless is called truth. Responding to things, it is named; Following things, it is created. Eternal and enduring, Unborn and unaging. Principle unites all virtues, Action arises from countless skills. Though actions are endless, Principle remains one. There is no one who attains, No one who achieves. Yet without attainment, without achievement, The mind remains forever confused. If the mind is not true, It confuses others. Vague and indistinct, As if haunted by spirits, Seeming to have thoughts, Examined and traced— Nothing can be grasped. Like clouds suddenly appearing in the sky, Like dust suddenly settling on a mirror, All arises from conditions, Yet exists only as delusion. Delusion is called ignorance, No delusion is called truth. Truth is like ice melting into water, Delusion is like water freezing into ice. Ice and water are two, Yet their essence is not different. Ignorance is delusion, Awakening is wisdom. Ice in winter cannot melt, Water in spring cannot freeze. Thus, ignorance cannot be instantly changed, Wisdom cannot be instantly awaited. Gradually melting, gradually dissolving, Until merging with the great ocean— This can be called the natural way. Its workings are profound, Beyond the reach of thought. It should be nurtured gently, Not forced with effort. The path to realization has many routes. A trapped fish stays in a puddle, A sick bird rests in the reeds— Both do not know the great ocean or the deep forest. Humans pursuing small paths are the same. This is called stopping midway after long effort, Failing to reach true principle, Abandoning the great for the small, Resting halfway. Finding peace in small comforts, Never reaching great peace. The great is vast and boundless, Containing all beings as one, Embracing all things as kin. Responding, it changes in a thousand ways; Transforming, it manifests in countless forms. Not emerging, not disappearing, Functioning without interruption. Having mind but no form, Having function but no person, Showing birth but no birth, Showing body but no body. Always measuring the immeasurable, Always knowing the unknowable. Acting without acting, Attaining without attaining. Like a mirror reflecting countless images, Like water showing myriad colors, Shadows divide the dusty world, Functioning without end. Formless yet forming, Nameless yet naming. Things resonate with one another, Harmonizing and giving birth. Birth without birth, Without attachment or emotion. People call it sagehood, People call it enlightenment. Various titles, Each according to its name. Yet its reality Takes the uncontrived as its essence, The formless as its appearance, Equal to clarity and emptiness, The same as the vast sky. Nowhere to be found, Yet functioning within. Those who attain are one, Those who realize are intimate. Attainment is not one, Realization is not intimate. Yet it is not not one, Not not intimate. Its essence is hidden and subtle, Its function is bright and subtle. Words cannot exhaust principle, Actions cannot exhaust ritual. This can be called the supreme subtlety. Mountain grasses are endless, Spring waters never cease, Valley winds never rest, Bell sounds never fade. If things are like this, How much more so the way? Having leads to swift loss, Not having leads to lasting endurance. Though heaven and earth change, Emptiness alone remains constant. Those who study the way practice non-excess; Those who do not study the way practice excess. Non-excess brings the way near, Excess keeps the way distant. Knowing having leads to decay, Knowing not having leads to no loss. True knowing does not distinguish Having or not having. In having, there is no having; In not having, there is no not having. Having and not having are not seen, Nature and appearance are thus. Silent and without things, Yet function emerges. If not like this, Delusion and error abound. Within are dreamlike thoughts, Habitual afflictions arise. Not bad becomes bad, Not good becomes good. Good and bad affairs Obscure true oneness. Therefore, those on the way Must not share in delusion. Those who study the way are of three kinds: The first is called true, The second is called near, The third is called hearing. Studying is called hearing, Ceasing study is called near, Beyond these two is called true. Those who do not study the way are also of three kinds: The highest is called auspicious, The middle is called good, The lowest is called calamity. Extreme joy is called good, Extreme suffering is called calamity, Neither suffering nor joy is called auspicious. Yet these three do not enter truth, Always remaining not the way. Spirits soar vast and boundless, Winds and seas surge with waves. The mind’s dust stirs and disturbs— Alas, how pitiful, how sorrowful! The three realms cycle in rebirth, Emerging and disappearing in life and death. The six paths come and go— Cannot be saved by the way, Cannot be carried by truth. Sages together take pity, Like a mother thinking of her child. Thus, transformation is withheld until the time is right, Enduring until conditions arise. The great way is like this, Ancient and modern, the same principle. Cannot be rushed, Cannot be hurried. Within spirit there is wisdom, Within wisdom there is compassion. If compassion cannot save, One only tires oneself in vain. Yet saying they can be saved, Again acting as before— Observing diligently, Always stirring dreamlike thoughts, Anxiously seeking outside, Losing the profound path. Defiling purity with turbidity, Emotions clinging to existence— Alas, how sorrowful, how bitter! Never free from burdensome affairs. The sun hidden in clouds, Though bright, does not shine. Wisdom hidden in delusion, Though true, does not manifest the way. Why is this so? Because one has not yet emerged from entanglement. Thus, the distant cannot be gathered, The close cannot be separated. Those not yet on the way Must not act recklessly. Those determined to return Do not look back. Those determined to fight Do not consider the beginning. Those determined to study Do not value the self. Those determined for the way Do not value affairs. Entering leaves no trace, Exiting leaves nothing to seek. Utterly nothing attained, Grasping naturally ceases. Ceasing without arising, The self-nature is nameless. The simplicity of the nameless, Principle without external desires. Merits like the sands of the Ganges, Naturally complete. Those dwelling in shells Do not know the vastness of the universe. Those confined to form Do not know the expanse of emptiness. Thus, in darkness there is no light, In light there is no darkness. All phenomena, thought after thought, Do not depend on one another. Things separate, emotions part, Contrary emotions are hard to reconcile. Red dates containing insects— Inside rotten, outside intact. Sand and water flowing together— Above clear, below turbid. A nation harboring flatterers— The world is not governed. Form hidden within the mind— All things become licentious. Why is this so? Because there is sickness. Thus, things have spirit, Spirit inevitably has demons, Demons inevitably have desires, Desires inevitably have mind, Mind inevitably has emotions. Emotions stirred become desires, Demons activated become essence, Essence deludes spirit, Desires delude truth. Therefore, those on the way Must not be near. An ancient mirror reflects essence— The essence naturally appears. Ancient teachings reflect the mind— The mind naturally becomes clear. Define heaven and earth as above and below, Define sun and moon as east and west, Define the body as self and other, Define the mind as right and wrong. If there is no self and other, What use is right and wrong? But because things follow emotions, Emotions chase after things, Inside and outside are shaken, Perception rides swiftly. In life, one is a person; In death, one is a spirit. Similar and continuous, Dreaming of having form and body. Truly, that is not this; Truly, this is not that. Bird tracks, empty words— The extraordinary appears, Hard to conceive, hard to discuss. Hidden retribution, open reward, Dark paths, formless images— Cause and effect bind themselves. These affairs are like illusions, Various masks and faces, Mirage cities, dry water— None are truly real. This is called not true, Confusing others. The principle of clarity and emptiness Ultimately has no body. Those with spiritual powers and transformations Are like dragons ascending to heaven. Those covering the universe Are like clouds gathering. These are not yet precious, These are not yet true. If one takes them as real, One has not yet reached the way. Some have beautiful forms, Some have eloquent speech, Some have clever wisdom, Some have skillful function. If one takes these as the way, It is still not good. Having is inevitably not true, Doing is inevitably not constant. Heaven and earth still decay— How can objects be enduring? Only the way has no root, Empty and serene, eternally existing. Only the way has no body, Subtle and wondrous, eternally true. Only the way has no affairs, Ancient and modern, eternally precious. Only the way has no mind, All things perfectly complete. Thus, the way has no form, no shape, No affairs, no intention, no mind. Benefiting all beings, Guiding human relations. It can be said that all things Bow to it without exception. All things have companions, Only the way exists alone. Outside it, there is nothing else; Inside it, there is nothing more. No inside, no outside— It contains the great oneness, Encompasses the eight darknesses, Completes all things. Its state is neither inside nor outside, Neither small nor large, Neither one nor different, Neither bright nor dark, neither born nor extinguished, Neither coarse nor fine, Neither empty nor existent, Neither open nor closed, Neither above nor below, Neither formed nor decayed, Neither moving nor still, Neither returning nor departing, Neither deep nor shallow, Neither ignorant nor wise, Neither contrary nor compliant, Neither penetrating nor obstructed, Neither poor nor rich, Neither new nor old, Neither good nor flawed, Neither hard nor soft, Neither solitary nor paired. Why is this so? If one says it is inside, It penetrates and contains the entire dharma realm. If one says it is outside, It fully responds to forms and appearances. If one says it is small, It wraps around the far reaches. If one says it is large, It re-enters the dusty world. If one says it is one, Each follows its own nature. If one says it is different, Its wondrous essence has no thing. If one says it is bright, It is deep and obscure. If one says it is dark, It shines with penetrating clarity. If one says it is born, It has no shape, no form. If one says it is extinguished, It is eternally spiritual, ancient and modern. If one says it is coarse, It binds into dusty huts. If one says it is fine, It is the body of mountains. If one says it is empty, Myriad functions are within. If one says it is existent, It is silent and without appearance. If one says it is open, It does not enter dust. If one says it is closed, Meaning emerges without boundary. If one says it is above, It is equal and without form. If one says it is below, Nothing can compare. If one says it is formed, It scatters the stars. If one says it is decayed, It remains steadfast through the ages. If one says it is moving, It is serene and weighty. If one says it is still, Things rush about busily. If one says it is returning, It goes without farewell. If one says it is departing, It responds to things and returns. If one says it is deep, All things share its burden. If one says it is shallow, Its root cannot be found. If one says it is ignorant, It calculates with myriad paths. If one says it is wise, It is silent and without remainder. If one says it is contrary, It has faith and reliance. If one says it is compliant, Nothing can bind it. If one says it is penetrating, It does not reach subtle traces. If one says it is obstructed, It enters and exits empty appearances. If one says it is poor, It has myriad virtues and treasures. If one says it is rich, It is utterly empty, without anyone. If one says it is new, It has ancient causes. If one says it is old, Nothing can stain it. If one says it is good, Nothing can be preserved. If one says it is flawed, Things remain as they are. If one says it is hard, It breaks without injury. If one says it is soft, It yields without weakness. If one says it is solitary, It is the family of sands of the Ganges. If one says it is paired, It is the solitary hub of true oneness. Thus, the way cannot be named by one name, Principle cannot be explained by one meaning. This is but a brief account— How can it exhaust its boundaries? Therefore, beheading and burning the body Cannot harm life. Elixirs of gold and jade Cannot nourish life. Thus, true life does not perish, True perishing does not give birth. It can be called eternal perishing, It can be called eternal life. Those who love life and hate perishing Do not understand eternal perishing. Those who love perishing and hate life Do not understand eternal life. Confused by these two names, They do not see true accomplishment. Grasping and rejecting Follow deluded emotions. Thus, eternal emptiness is not existent, Eternal existence is not empty. The two do not depend on each other, Yet every phrase points to the essence. Therefore, the sage Speaks of existence when there is existence, Speaks of emptiness when there is emptiness. Emptiness does not contradict existence, Existence does not contradict emptiness. Both statements are without fault, Both meanings are mutually penetrating. Even speaking of self Does not contradict no-self. Even speaking of affairs Does not contradict no-affairs. Thus, one is not turned by words. Casting gold into a human shape— One sees the human, Not the gold. The name is confused, The appearance is deluded.