肇論疏 1.55

1.55

第五、反常明不遷也。人謂從少至老仍是一人，故名為住；我言前人非後，故名為去。人謂昔人已往，故名為去；我言昔人在昔，故名為住也。然則去住雖殊其致一也者，我言去之與住，不相違反。取其念念變異故言去，取其各住一世故言住。此則住猶是去、去猶是住也。故經云正言似反誰當信者，《中本起經》云爾。斯言有由者，謂經此言有所以也。何者人則求古於今謂其不住者，以昔物去至昔，不在今也，今將為不住也。吾則求今於古知其不去，以今物自在今，不去至昔，將為不去也。已下覆疏此二句也。事各性住何物而可去來者，事，物也。物各住其本性、各住一世，故無去來也。然則四像風馳下，舉事釋成也。四像謂四時之像，馳謝如風故云風馳也。𢭀機電卷者，此𢭀字多遂手邊作𭻾，人家不解，乃引《尚書》文釋，謂言此字為非。《尚書》云：在璿璣玉衡以齊七政。孔注云：在，察也。璿，美玉也。機，衡也。玉者正天文之器，可以運轉，舜察天文、考七政，以審已當天位與不。若作此釋，則𢭀字合玉邊作睿也。今謂不然，此是北斗樞星名也。北斗七星：一、天樞；二、𢭀；三、機；四、權；五、衡；六、開陽；七、搖光；今不能具道七星，故但言𢭀、機二星耳。七星運轉猶如電卷也。雖四象七星運轉流速，得其理也亦常不動也。王弼《略例》云：處𢭀機而觀大運，則天地之動未足怪也。此意亦指七星也。

Fifth, clarifying non-motion by reversing common sense: People say that from youth to old age it is still one person, and therefore they call it abiding. I say that the former person is not the later one, and therefore I call it going. People say that the past person has already departed, and therefore they call it going. I say that the past person is in the past, and therefore I call it abiding. As for "and yet, though going and abiding differ, their import is one": my speaking of going and of abiding does not contradict itself. Taking their moment-by-moment change and alteration, I say "going"; taking their each abiding in one period, I say "abiding." This means that abiding is still going, and going is still abiding. Hence the sūtra says: "Correct words seem reversed; who can believe them?" The Zhong benqi jing says this. "These words have an origin": this means that there is a reason for these words in the sūtra. As for "Why so? People seek the past in the present, saying that it does not abide": because the past thing went to the past and is not in the present, they take it as not abiding. "I, however, seek the present in the past, knowing that it does not go": because the present thing of itself is in the present and does not go to the past, I take it as not going. The following repeats and explains these two sentences. As for "Each event abides in its own nature; what thing could come or go?": "Events" are things. Things each abide in their fundamental nature and each abide in one period; therefore there is no coming or going. As for "And yet, the four seasons gallop like the wind" and so on: he cites phenomena to explain and establish this. The four forms refer to the phenomena of the four seasons; their running and departing are like the wind, hence he says "gallop like the wind." As for "and the celestial pivot and mechanism turn like lightning": this character xuan (𢭀) is often written with the hand radical as 𭻾. People do not understand it, and thus cite the text of the Shangshu to explain it, claiming that this character is wrong. The Shangshu says: "In observing the pearl-mechanism (xuanji) and jade-traverse to regulate the Seven Governors." Kong's commentary says: "'In' means to examine. Xuan is fine jade. The ji is the traverse. Jade is an instrument for aligning celestial patterns, which can be rotated; Shun examined the celestial patterns and checked the Seven Governors to determine whether he was fit for the heavenly throne." If one explains it in this way, then the character xuan (𢭀) should be written with the jade radical as 璿. Now I say this is not so: this is the name of the pivot star of the Northern Dipper. The Northern Dipper has seven stars: first, Tianshu; second, Xuan; third, Ji; fourth, Quan; fifth, Heng; sixth, Kaiyang; seventh, Yaoguang. Now he cannot state all seven stars in full, so he merely speaks of the two stars Xuan and Ji. The turning of the seven stars is just like the flashing of lightning. Although the four seasons and the seven stars turn and flow swiftly, if one grasps their principle, they are also constantly unmoving. Wang Bi's Lüeli says: "Dwelling at the pivot and mechanism to observe the great revolution, the movements of heaven and earth are not enough to marvel at." This meaning also refers to the seven stars.