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

　十四、涅槃寂静是世间的终点，超越臆测和形式

saccanam caturo pada
khinasava jutimanto te loke parinibbuta

　　‘四圣谛的法语─世间漏尽般涅槃者的圣典。’

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).

　　四圣谛─苦，苦集，苦灭，苦灭道迹─在每一圣谛方面都有著必须予以完成的行动：痛苦必须予以瞭解，痛苦的原由必须予以舍弃，痛苦的熄灭必须清楚明白，熄灭痛苦的道迹必须予以开发。这一切就是各方面必须完成的─如果它们必须要被完成，那么它们必需化为行动，所以我们可以总结说四圣谛是行动。这就如上面引用的第一首偈语所述，它提到四圣谛就像脚，楼梯板或阶级，是完成任务所必需的。接著下来就是所谓涅槃寂静—就像写出数字１２３４５６７８９０，然后把１～９擦掉，只剩下０，不再写上任何东西，剩下来的就读做零，但它全然没有任何价值，你不能用它来和其它任何数字加、减、乘、除，然而同时你也不能说它不存在，因为那儿有个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.

　　这就像知悉一切的洞察力，因为它摧毁了臆测的活动。换言之，它完全涂销了臆测，并且全然不涉入或停留在任何的臆测之中，在‘涂销’或‘摧毁’臆测活动的字眼里，产生了问题：‘当臆测完全地被摧毁时，我们要停留在那里？’答案是我们将停留在一个不是臆测的地方—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.

　　这个解释与实际上的观点是一致的，它只有对修习的人来说才是清楚明白的，没有修习的人是不能明白的，只有在我们听闻之后如法修习，直到我们自动地即身观察时，我们才能缘自觉知。

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.

　　接下来偈语的意义是这样：‘那些不再有烦恼流出的人，熄灭了三界，而且是光辉灿烂的。’也就是说他们曾经修习不辍并成为一个观察思惟的‘多闻修习者’。换句话说，他们曾经在这上面用功并重复地开发它，直到心意有能力去分析并摧毁所有的臆测，以便达到涅槃，他们因此能从三界中获得解脱。

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.

　　在熄灭三界中，阿罗汉并不飞入欲界、色界和无色界，他们就住在原来的地方，佛陀也是这样：当他熄灭三界时，他正坐在某地的菩提树下，他并未飞入三界。他在心中熄灭它们—因为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.

　　那些志在熄灭三界的人们，应该在他们的心里如是熄灭它们，惟有如此，他们才能从心里销毁臆测的活动，只剩下涅槃，这是最初的心，最初的法，它认识‘不死’。