肇論疏 1.65

1.65

第三、合明境智相契會也。以神心觀無窮之理，故云通神心於無窮。不為有物之所滯礙，故云窮所不能滯也。極耳目於視聽聲色所不能制者，縱耳聽聲，不為聲所惑；縱目覩色，不為色所迷也。豈不以其即萬物之自虛下，良以萬物是虛，故縱視聽，不為聲色所惑耳。累者，勞累也。是以乘真心以理順則無滯而不通者，順謂諸法是空，不違正道也。乘御般若之心，慗理順空之道，則無有滯礙而不通暢也。有本作「履」字，亦可然也，謂履踐順空之道耳。審一氣以觀化故所遇而順適者，化謂萬化也，適謂往適也。《莊子內篇．大宗師章》云：彼方且興造物者為人，而遊乎天地之一氣。郭注云：皆冥之，故無二也。《莊子外篇．北遊章》云：人之生也，氣之聚也。是其美者為神奇，其不美者為臭腐，臭腐復化為神奇，神奇復化為臭腐。故曰通天下一氣也。《離騷》第六卷〈遠遊章〉云：順凱風以從遊，至南巢而一息。見王子而宿之，審一氣之和德。王逸注云：究問元釋精之祕要也。今借此等諸言以目一道也。無滯而不通故能混雜致淳者，《莊子》云：眾人役役，聖人愚芒，參萬歲而一成紀。今借此語以喻不二法門。若能無滯不通，即是不二法門也。所遇順適則觸物而一者，所逢遇皆以般若觀之，知其皆空，無有滯礙，是則萬法一相無相也。如此則萬像雖殊而不能自異者，既同一相，所以不異也。不能自異故知像非真像者，一相無相，所以像即非像，下覆上意也。然則物我同根是非一氣者，物是外物，我者己身，同一無相，故曰同根；同一正道，故曰一氣也。潛微幽隱殆非群情之所盡者，潛是潛藏，微是微細，幽是幽深，隱是隱映，以難見故，非諸人所能窮盡也。殆者，《爾雅》云，危也。《廣雅》云：敗也。鄭玄注《禮》云：幾也。毛長注《傳》云：始也。今取其音幾，幾者近也。

Third, jointly clarifying the matching and union of the objective sphere and wisdom: Contemplating the limitless principle with the spiritual mind, he therefore says "penetrates his spiritual mind into the limitless." Not being obstructed by existing things, he therefore says "extremity cannot obstruct him." As for "carrying his ears and eyes to the limits of hearing and seeing, sounds and forms cannot constrain him": giving free rein to his ears to hear sounds, he is not deluded by sounds; giving free rein to his eyes to see forms, he is not confused by forms. As for "Is it not because he identifies with the intrinsic emptiness of the ten thousand things" and so on: truly because the ten thousand things are empty, even if he gives free rein to seeing and hearing, he is not deluded by sounds and forms. "Burden" means burdensome trouble. As for "Therefore, riding the true mind to follow principle smoothly, there is nowhere he is obstructed and fails to penetrate": "smoothly" means that all dharmas are empty and do not contradict the correct path. Riding upon the mind of prajñā and properly ordering the path of conforming to emptiness, there is nowhere obstructed that does not penetrate freely. Some editions have the character lü (履, to tread), which is also acceptable, meaning treading upon the path of conforming to emptiness. As for "discerning the single pneumas to observe transformations, wherever he meets them he accords with ease": "transformations" refers to the myriad transformations; "accords" means to go along smoothly. The Inner Chapters of the Zhuangzi, the chapter 'The Great Ancestral Teacher', says: "They are about to become companions of the Creator of Things, roaming in the single pneumas of heaven and earth." Guo's commentary says: "They merge completely with it, and thus there is no duality." The Outer Chapters of the Zhuangzi, the chapter 'Knowledge Wandering North', says: "Man's life is a gathering of pneumas. When it gathers, it is life; when it disperses, it is death... That which is fine becomes rare and marvelous; that which is foul becomes stench and decay. Stench and decay again transform into the rare and marvelous; the rare and marvelous again transforms into stench and decay. Therefore it is said: A single pneumas penetrates all under heaven." The Li Sao, scroll six, the chapter 'Distant Wandering', says: "Following the gentle southern breeze to wander, I rested at Nanchao; seeing the Prince I lodged with him, discerning the harmonious virtue of the single pneumas." Wang Yi's commentary says: "Investigating the secret essentials of the primal liberation and essence." Here, these various sayings are borrowed to signify the single Path. As for "there is nowhere he is obstructed and fails to penetrate, and thus he can blend the mixed to attain purity": the Zhuangzi says, "Common people toil away, but the sage is dim and dull; blending myriad ages, he forms a single unity." Now these words are borrowed to illustrate the Dharma door of non-duality. If one can have no obstruction and penetrate everywhere, that is precisely the Dharma door of non-duality. As for "wherever he meets them he accords with ease, then touching things he unifies them": whatever he encounters, he contemplates it with prajñā and knows that it is entirely empty without obstruction; thus the ten thousand dharmas have a single mark, which is animitta. As for "If this is so, then although the myriad phenomena are distinct, they cannot differentiate themselves": since they share the same single mark, they are not differentiated. As for "because they cannot differentiate themselves, we know that phenomena are not real phenomena": having a single mark which is animitta, phenomena are precisely non-phenomena; the lower repeats the upper meaning. As for "And yet, things and the self have the same root; right and wrong are of one pneumas": "things" are external objects; "self" is one's own person; sharing the same animitta, they are called "the same root"; sharing the same correct path, they are called "one pneumas." As for "Hidden, subtle, dark, and concealed, it is scarcely something the multitude of minds can exhaust": "hidden" means concealed; "subtle" means minute; "dark" means profound; "concealed" means veiled; because it is difficult to see, it is not something all people can exhaust. As for dai (殆, scarcely): the Erya says it means "danger"; the Guangya says it means "defeat"; Zheng Xuan's commentary on the Rites says it means "almost/scarcely"; Mao Chang's commentary on the Commentary says it means "beginning." Here we take its sense of "almost" (ji), and ji means "near."