[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) › 2.73 # 肇論疏 2.73 肇論疏 2.73 - **Language:** Classical Chinese ### [2.73](https://indike.org/pramana/in.bauddha.taisho.1859.2.73) 第三、總結也。其前書末云：遠法師亦好相領得，標位似各有本，或當不必理盡同也。又云：諸人屬有擊節者。今結意明不同擊節所以也。言迹者，《莊子外篇．天運章》云：老聃謂孔丘曰：夫六經先王之陳跡，豈其所以跡哉？今子之所言猶跡也。夫跡，履之出；而跡豈履哉。此謂言之於心，猶迹之於履也。言者所喻也，迹者能喻也。又即以言為迹，故云言迹耳。凡有言有迹，異見從此而生也。而言有所不言下，言但言所可言。所不可言者，言不能說也。迹但迹所可迹。所不可迹者，迹不能迹也。是以善言言者下，善以言言於心者，言所不言之處耳。善以迹迹於履者，迹所不迹之處耳。至理虛玄擬心已差況乃有言者，理本絕心，心擬已失，何況以言言得理耶？明我所解者，不可以言尋也。恐所示轉遠者，所指示更遠也。即如問書已遠於論，若更有問答，更遠矣。庶通心君子下，謂劉公心悟玄理，故曰通心耳。於文外相求，不可執文致難也。而言君子者，《白虎通》云：可為人君，能子萬人，故云君子。今謂大人，可為君長，故名君子。子者，男子之通稱也。如刺史為使君。帝王使人與百姓為君子，即君長之義也。若以子萬人為君子，則是一人之號，非餘人所當耳。 > Third, the general conclusion. At the end of his previous letter he said: 'Master Yuan also comprehends it well; the marked stages seem each to have their own basis, or perhaps they do not necessarily align completely in principle.' He also said: 'Among the various people there are those who beat time in admiration.' Now in concluding his purport, he explains the reason for not beating time with them. As for 'words and traces', the 'Movements of Heaven' chapter in the Outer Chapters of Zhuangzi says: 'Lao Dan said to Kong Qiu: "Are not the Six Classics the stale traces of the former kings? How could they be that which made the traces? Now what you speak of is also like traces. Traces are produced by shoes, but how could traces be the shoes?"' This means that words are to the mind as traces are to shoes. Words are that which illustrates; traces are that which can illustrate. Furthermore, words are taken directly as traces; hence he says 'words and traces'. Whenever there are words and traces, differing views arise from them. 'Yet words leave something unsaid' and so on: words only express what can be expressed. What cannot be expressed, words cannot speak of. Traces only trace what can be traced. What cannot be traced, traces cannot trace. 'Therefore one who is good at speaking of words' and so on: one who is good at speaking to the mind with words speaks to the place where words do not speak. One who is good at tracing shoes with traces traces the place where traces do not trace. 'The ultimate principle is empty and profound; to orient the mind toward it is already an error, how much more so to have words?': the principle is inherently cut off from the mind; when the mind schemes it has already lost it, how much less can one grasp the principle through words? This clarifies that what I understand cannot be sought through words. 'I fear that what is pointed out will turn increasingly distant': what is indicated will become even more distant. That is to say, the letter of inquiry was already far from the treatise; if there are further questions and answers, it will be even more distant. 'I hope that the gentleman of penetrating mind' and so on: this means Duke Liu's mind is awakened to the profound principle, hence he is called 'of penetrating mind'. Seek each other beyond the text, and do not cling to the text to raise difficulties. As for saying 'gentleman' (junzi), the Baihu tong says: 'One who can be a ruler of men and can treat the myriad people as his children (zi) is therefore called a gentleman (junzi).' Here it refers to a great person who can be a lord and leader, hence named a gentleman. Zi is a common appellation for men, like a regional inspector being called an envoy gentleman (shijun). When the sovereign employs a person to be a gentleman to the common people, this is the meaning of lord and leader. If treating the myriad people as children is taken as a gentleman, that would be the title for the single ruler, not something matching other people. > — English (machine translation) (machine translation) - [Previous: 2.72](https://indike.org/pramana/in.bauddha.taisho.1859.2.72) - [Next: 2.74](https://indike.org/pramana/in.bauddha.taisho.1859.2.74) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1859.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1859~en-mt.2.73) — English, machine translation ## Linked texts (1) - [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860.2.426) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1859.2.73](https://indike.org/pramana/in.bauddha.taisho.1859.2.73) · Pramāṇa