---
title: 解脫心 A Heart Released 十四、涅槃寂靜是世間的終點，超越臆測和形式
description: "§14. Activityless-ness is the end point of the world, beyond supposing and formulation."
---

§14. Activityless-ness is the end point of the world, beyond supposing and formulation.

　十四、涅槃寂靜是世間的終點，超越臆測和形式

saccanam caturo pada
khinasava jutimanto te loke parinibbuta

　　『四聖諦的法語─世間漏盡般涅槃者的聖典。』

The four Noble Truths — suffering, its cause, its cessation, and the path to its cessation — are activities in that each truth has an aspect that has to be done: Suffering has to be understood, its cause abandoned, its cessation made clear, and the path to its cessation developed. All of these are aspects that have to be done — and if they have to be done, they must be activities. So we can conclude that all four truths are activities. This is in keeping with the first verse quoted above, which speaks of the four truths as feet, stair treads, or steps that must be taken for the task to be finished. What follows is thus termed activityless-ness — like writing the numerals 1 2 3 4 5 6 7 8 9 0, then erasing 1-9, leaving just 0, and not writing anything more. What is left is read as 'zero,' but it doesn't have any value at all. You can't use it to add, subtract, multiply, or divide with any other numerals, yet at the same time you can't say that it doesn't exist, for there it is: 0 (zero).

　　四聖諦─苦，苦集，苦滅，苦滅道跡─在每一聖諦方面都有著必須予以完成的行動：痛苦必須予以了解，痛苦的原由必須予以舍棄，痛苦的熄滅必須清楚明白，熄滅痛苦的道跡必須予以開發。這一切就是各方面必須完成的─如果它們必須要被完成，那麼它們必需化為行動，所以我們可以總結說四聖諦是行動。這就如上面引用的第一首偈語所述，它提到四聖諦就像腳，樓梯板或階級，是完成任務所必需的。接著下來就是所謂涅槃寂靜—就像寫出數字１２３４５６７８９０，然後把１～９擦掉，只剩下０，不再寫上任何東西，剩下來的就讀做零，但它全然沒有任何價值，你不能用它來和其它任何數字加、減、乘、除，然而同時你也不能說它不存在，因為那兒有個０(零)。

This is like the discernment that knows all around, because it destroys the activity of supposing. In other words, it erases supposing completely and doesn't become involved with or hold on to any supposings at all. With the words 'erasing' or 'destroying' the activity of supposing, the question arises, 'When supposing is entirely destroyed, where will we stay?' The answer is that we will stay in a place that isn't supposed: right there with activityless-ness.

　　這就像知悉一切的洞察力，因為它摧毀了臆測的活動。換言之，它完全涂銷了臆測，並且全然不涉入或停留在任何的臆測之中，在『涂銷』或『摧毀』臆測活動的字眼里，產生了問題：『當臆測完全地被摧毀時，我們要停留在那里？』答案是我們將停留在一個不是臆測的地方—正是涅槃之境。

This explanation is in line with the aspects of reality that appear clearly only to those who practice, and that people who don't practice can't know. Only when we listen and then practice accordingly until we see and know of our own accord will we be able to understand.

　　這個解釋與實際上的觀點是一致的，它只有對修習的人來說才是清楚明白的，沒有修習的人是不能明白的，只有在我們聽聞之後如法修習，直到我們自動地即身觀察時，我們才能緣自覺知。

The meaning of the next verse is this: 'Those who have no more effluents extinguish the three realms and are dazzling.' In other words, they have practiced persistence and made an investigation 'bhavito bahulikato.' In other words, they have worked at it and developed it repeatedly to the point where the mind has the strength capable of analyzing and destroying all supposings so as to reach activityless-ness. They can thus gain release from the three realms.

　　接下來偈語的意義是這樣：『那些不再有煩惱流出的人，熄滅了三界，而且是光輝燦爛的。』也就是說他們曾經修習不輟並成為一個觀察思惟的『多聞修習者』。換句話說，他們曾經在這上面用功並重複地開發它，直到心意有能力去分析並摧毀所有的臆測，以便達到涅槃，他們因此能從三界中獲得解脫。

In extinguishing the three realms, arahants don't fly up into the realms of sensuality, form, and formlessness. They stay right where they are. The same was true of the Buddha: When he extinguished the three realms, he was sitting in one spot, under the Bodhi tree. He didn't fly up into the three realms. He extinguished them at the mind — for right there in the mind is where the three realms exist.

　　在熄滅三界中，阿羅漢並不飛入欲界、色界和無色界，他們就住在原來的地方，佛陀也是這樣：當他熄滅三界時，他正坐在某地的菩提樹下，他並未飛入三界。他在心中熄滅它們—因為三界就存在于心意之中。

Those who aim at extinguishing the three realms should thus extinguish them in their own hearts. Only then will they obliterate activity — the act of supposing — from the heart, leaving just activityless-ness. This is the primal heart, the primal Dhamma, which knows no death.

　　那些志在熄滅三界的人們，應該在他們的心里如是熄滅它們，惟有如此，他們才能從心里銷毀臆測的活動，只剩下涅槃，這是最初的心，最初的法，它認識『不死』。