[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [肇論疏](https://indike.org/pramana/in.bauddha.taisho.1859) › 1.53 # 肇論疏 1.53 肇論疏 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1859.1.53) 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. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1859.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1859.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1859.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1859~en-mt.1.53) — English, machine translation ## Linked texts (1) - [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860.1.153) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1859.1.53](https://indike.org/pramana/in.bauddha.taisho.1859.1.53) · Pramāṇa