肇論疏 1.53

1.53

第二、略會教明不遷也。因物情滯有，即為說動教；因物情滯無，即為說靜教。而言方言者，隨方之言說教，以遣其惑也。乘莫二之真心吐不一之殊教者，知動靜不二是莫二，即真心也；說動靜兩教，是不一之殊教也。乖而不可異者其唯聖言乎者，言乖乖而理不可異也。故談真有不遷之稱、導俗有流動之說，真則言不遷，導俗流則言遷也。雖復千塗異唱會歸同致者，說動說靜有異，理唯是一，所謂動即靜也。而徵文者聞不遷則謂昔物不至今者，執靜教也。徵謂徵責也。聆流動者而謂今物可至昔者，《蒼頡篇》云：聆，聽也。聞說動，則謂今物流動謝往去也。既曰古今而欲遷之者何耶者，昔自在昔，何須遷至今；今自在今，何須遷至昔耶？是以言往不必往下，經中言遷，未必即遷，以古在古、以今在今故也。稱去不必去下，此句意同上而語別也。不來故不馳騁於古今者，馳騁，走也。古不來今、今不去古也。不動故各性住於一世者，此句意同上而語別也。古今各定，故云各性於一世也。然則群籍殊文下，群籍謂經書也，百家謂子書。九經雖殊，同明一教；百家雖異，同明一道。以喻佛經雖眾、言迹不同，莫不同明一致。得其道理，文言不能惑亂也。

Second, briefly reconciling the teachings to clarify non-motion. Relying on beings' sentiments being stuck upon existence, he expounds the teaching of motion for them; relying on beings' sentiments being stuck upon non-existence, he expounds the teaching of tranquility for them. Speaking of "regional dialects" means expounding teachings in accordance with the speech of each region in order to dispel their delusions.

"Riding the non-dual true mind, he utters diverse and varied teachings" (乘莫二之真心吐不一之殊教): Knowing that motion and tranquility are non-dual is "non-dual", which is the true mind. Expounding the two teachings of motion and tranquility constitutes "diverse and varied teachings".

"Seemingly discordant yet impossible to differ—is this not solely the sacred words?" (乖而不可異者其唯聖言乎): The words seem discordant, yet the principle cannot differ.

"Hence, discussing the Real, there is the expression 'non-moving'; guiding the worldly, there is the statement of 'flux'" (故談真有不遷之稱、導俗有流動之說): In terms of the Real, one speaks of non-motion; in guiding the worldly flux, one speaks of motion.

"Though there are a thousand diverse expressions, they converge in the same import" (雖復千塗異唱會歸同致): Expounding motion and expounding tranquility differ, but the principle is solely one; this is what is meant by "motion is precisely tranquility".

"Yet those who scrutinize the text, hearing of 'non-moving', think that past things do not reach the present" (而徵文者聞不遷則謂昔物不至今者): They grasp at the teaching of tranquility. "To scrutinize" (徵) means to investigate and challenge.

"Those who listen to 'flux' think that present things can reach the past" (聆流動者而謂今物可至昔者): The *Cangjie pian* says: "'To listen' (聆) means to hear." Hearing motion spoken of, they think that present things flow and pass away.

"Since both past and present are spoken of, why would one wish to move them?" (既曰古今而欲遷之者何耶): The past of itself rests in the past—why must it move into the present? The present of itself rests in the present—why must it move into the past?

From "Therefore, speaking of passing does not necessarily mean passing..." downward (是以言往不必往下): When sūtras speak of motion, it does not necessarily mean motion, because the past remains in the past and the present remains in the present.

From "Declaring departure does not necessarily mean departing..." downward (稱去不必去下): The meaning of this clause is identical to the above, though the wording differs.

"Because they do not come, they do not gallop between past and present" (不來故不馳騁於古今): "To gallop" (馳騁) means to run. The past does not come to the present, and the present does not go to the past.

"Because they do not move, each nature abides in a single epoch" (不動故各性住於一世): The meaning of this clause is identical to the above, though the wording differs. The past and the present are each fixed, hence it says "each nature abides in a single epoch".

From "Thus, though the various texts have different phrasings..." downward (然則群籍殊文下): "Various texts" refers to canonical scriptures; "the hundred schools" refers to philosophical treatises. Though the Nine Classics differ, they together clarify a single teaching; though the hundred schools are distinct, they together clarify a single Way. This serves as an analogy showing that though Buddhist sūtras are numerous and their verbal traces are not identical, none fail to clarify a single import together. When one attains their principle, words and texts cannot confuse or disrupt.