肇論疏 2.37

2.37

第四、有三番生滅難也。三番即為三。今初番也。應接機緣不失機會，故云應會不差耳。存之者，存而不應也。可乎者，有本云「何乎」，有本云「可乎」，皆得。言聖心可得生滅乎？答曰生滅者生滅心也者，謂凡言生者生於心、滅者滅於心也。聖人無心生滅焉起者，既無有心，無可生滅也。然非無心下，非是木石之無心，但是無知之無心，故曰無心心。應亦如是也。是以應會則信若四時之質者，《小雅》云：質，信也。《家語》云：明王之治百姓，其化可守、其言可復（伏音）、其迹可履。故其信如四時也。《呂氏春秋》云：天地之大，四時化常，其信至也。《春秋感精符》云：人主與日月同明、四時合信也。今以聖人應物，事如四時春秋冬夏至時必應也。直以虛無為體者，有本上句無「之」字，則應云信若四時質直，此句則云以虛無為體。今依前釋，直字向下也。直者但也、獨也。但以聖心虛無故不可取，既不可取是則無相，無相故無生無滅也。

Fourth, there are three exchanges of objections regarding arising and cessation. The three exchanges form three parts. Now comes the first exchange. Responding to encounters and capacities without missing the opportune moment is why it says "responding to encounters without error." "Preserving it" means preserving it without responding. For "is it permissible?" (ke hu), one edition reads "how could it be?" (he hu); both make sense. It asks: could the sage's mind possibly undergo arising and cessation?

"The reply states: 'Arising and cessation belong to the mind of arising and cessation'" means that whenever arising is spoken of, it arises in the mind; whenever cessation is spoken of, it ceases in the mind. "The sage has no mind; whence could arising and cessation arise?": since there is no mind, there is nothing that can arise or cease. "Yet it is not without mind" and so on means: it is not the mindlessness of wood and stone, but merely the mindlessness of non-knowing, hence it is called the mind of non-mind. Responding is also like this. "Therefore, responding to encounters is as trustworthy as the substance of the four seasons": the Xiaoya says, "Substance (zhi) means trust (xin)." The Family Sayings [of Confucius] says: "In the enlightened king's governing of the common people, his transforming influence can be kept, his words can be trusted, and his footprints can be trodden; therefore his trust is like the four seasons." The Lüshi chunqiu says: "In the greatness of Heaven and Earth, the four seasons transform constantly; their trustworthiness is supreme." The Chunqiu ganjing fu says: "The ruler of men shares the brilliance of the sun and moon and matches the trust of the four seasons." Here, the sage's response to things is like the four seasons: spring, autumn, winter, and summer arrive in their proper time and inevitably respond. "Simply having emptiness and non-being as its essence": in one edition, the preceding line lacks the character zhi, in which case it should read, "trustworthy as the substance of the four seasons; straightforwardly taking emptiness and non-being as its essence." Now, following the earlier explanation, the character zhi goes with what follows. Zhi means simply or solely. Simply because the sage's mind is empty and non-existent, it cannot be grasped; since it cannot be grasped, it is animitta; being animitta, it has neither arising nor cessation.