肇論 1.89

1.89

The Nameless said: Indeed, the ultimate man is empty and formless, yet of the ten thousand things there is none he does not create. He who integrates the ten thousand things to complete himself—is he not the sage alone? Why is this? Without principle there is no sage; without the sage there is no principle. That principle constitutes the sage means that the sage is not different from principle. Thus the Lord of Devas said: 'Where should prajñā be sought?' Subhūti said: 'Prajñā cannot be sought in rūpa, nor can it be sought apart from rūpa.' It also says: 'To see dependent origination is to see the Dharma; to see the Dharma is to see the Buddha.' This is the proof that things and the self are not different. Therefore, the ultimate man conceals the profound trigger before omens appear, and hides the dark movement within immediate transformation; gathering the six directions, he mirrors them in his mind; unifying coming and going, he completes his substance. Antiquity and the present penetrate each other; beginning and end are identical. Fathoming the root and exhausting the branches, nothing is dual with him; vast and greatly leveled, this is called nirvāṇa. A sūtra says: 'Without departing from the various dharmas, one attains nirvāṇa.' It also says: 'Because the various dharmas are boundless, bodhi is boundless.' From this one knows that the Way of nirvāṇa resides in subtle tallying; the import of subtle tallying is rooted in dark oneness. Thus things are not different from me, and I am not different from things; things and the self mysteriously converge, returning to the boundless. Advancing, it is not prior; retreating, it is not posterior; how could beginning and end find room between them? The goddess said: 'How could the Elder's liberation also have duration?'