肇論疏 2.71

2.71

第三、答前第三境智相對有是無是有當無當也。亦可如來言耳者，亦可如汝來問之言，但未必然也。若能無心於為是而是於無是者，無心以是為是，而以無是為真是，此則言有真是，亦無爽也。當，亦然也。則終日是不乖於無是者，無必為是，雖是而無是。當，亦然也。據此言之，故前云亦可如來言耳。但恐有是於無是下，恐以有是為定是、有當為定當，則不可矣。所以為患者，以此為病耳。何者若真是可是下，釋所以為患也。則名相以形美惡是生者，有真不真、有可不可，則有美惡二名起，故有美惡兩心生，大為過患矣。生生奔競孰與止之者，生而復生，奔起交競不息，誰能與其止遏也。是以聖人空洞其懷者，《字林》云：洞字動音，疾流貌也。今謂洞徹空虛，懷抱不分別也。居動用之域而止無為之境下，身在動用之地，心在無為之界。迹在可名之內，本在絕言之所也。寂寥虛曠莫可以形名下，《老子》云：寂兮寥兮，獨立而不改，周行而不殆。《釋名》云：無聲曰寂，無色曰寥，曠也，莫無也。今謂至人如此耳。而曰真是可是下，非劉公也。既其如此，何有真是可為是、至當可為當乎？喻，曉也。雅，正也。旨，意也。恐是當之生下，恐真是至當之名生，人謂如此耳。物者，人也。彼自不然何足以然耶者，彼謂聖心也，聖心不如此，何得言如此耶？

Third, answering the previous third question on the mutual opposition between object and cognition regarding having correctness or having no correctness, having appropriateness or having no appropriateness. 'It may also be as in your incoming words': it can also be as stated in your incoming inquiry, but it is not necessarily so. 'If one can have no intention of deeming it correct, and yet deem correctness in having no correctness': if one has no intention of taking correctness as correctness, but takes having no correctness as true correctness, then to state that there is true correctness also incurs no fault. Appropriateness is also like this. 'Then throughout the day being correct does not contravene having no correctness': having no determination to make it correct, though it is correct, there is no correctness. Appropriateness is also like this. Relying on this meaning, he therefore previously said, 'It may also be as in your incoming words.' 'Yet I fear that having correctness in having no correctness' and so on: fearing that one takes having correctness as fixed correctness and having appropriateness as fixed appropriateness, this would not do. 'The reason it becomes an affliction': taking this as the illness. 'Why so? If true correctness could be correct' and so on: explaining why it becomes an affliction. 'Then names and marks would take shape, and admiration and revulsion would arise from this': if there is true and not true, admissible and inadmissible, then the two names of admirable and revulsive arise; thus the two minds of admiration and revulsion are born, which is a great fault and affliction. 'Birth following birth in competitive pursuit—who can put an end to it?': arising and arising again, rushing forth and mutually competing without cease, who could check and halt it? 'Therefore, the sage empties and expands his bosom': the Zilin says, 'The character dong (洞) is pronounced like dong (動); it denotes the appearance of swift flow.' Here it means penetratingly hollow and empty, harboring no discrimination in one's bosom. 'Dwelling in the domain of active function yet abiding in the realm of non-action' and so on: his body is in the ground of active function, yet his mind is in the realm of non-action. His traces are within the nameable, yet his root is in the place beyond speech. 'Tranquil and vast, empty and open, he cannot be formed or named' and so on: the Laozi says, 'Tranquil and vast, standing alone without changing, operating everywhere without perishing.' The Shiming says, 'No sound is called tranquil (ji); no color is called vast (liao); kuang means broad; mo means non-existence.' Here it means that the ultimate person is like this. 'Yet to say that true correctness could be correct' and so on: refuting Duke Liu. Since it is like this, how could there be a true correctness that could be deemed correct, or an ultimate appropriateness that could be deemed appropriate? Yu means to understand. Ya means correct. Zhi means purport. 'I fear that the birth of correctness and appropriateness' and so on: fearing that the names of true correctness and ultimate appropriateness arise, and people take it to be so. 'Things' refers to people. 'Since that itself is not so, how could it be sufficient to make it so?': 'that' refers to the sagely mind; since the sagely mind is not like this, how could one say it is like this?