肇論疏 1.47

1.47

Second is pointing to things to clarify non-movement. People take past things as departing into the present, and so call it movement. I take past things as residing in the past, and so call it stillness. As for "it moves and is not still because it does not come; it is still and does not move because it does not go," other editions all say: "it is still and does not move because it does not come; it moves and is not still because it does not go." The upper sentence can be explained, but the lower sentence is difficult to interpret. Checking ancient editions now, it is as stated previously. "It moves and is not still because it does not come" overturns people's notion of movement; "it is still and does not move because it does not go" overturns my notion of stillness. People take past things as departing into the present and going to the past, hence it is said to move and not be still; I take past things as residing in the past and not going, hence it is said to be still and not move. As for "This being so, what is encountered has never been different" below, the Guangya states: "Zao (造) means to go to (詣)." The Erya states: "Zao means to arrive at (適)." Chang (嘗) has two senses: first, the sense of "ever" (曾); second, the sense of "constant" (常). The Zhuangzi states: "Now words are not mere blowing of breath. Those who speak have spoken, but what they have said is especially undetermined. Is there really speech? Or has there never been speech?" This is the sense of "ever". It also says: "Zhongni said to Yan Hui: 'If you must have a purpose, regularly (嘗) tell it to me.'" This is the sense of "regular / constant". What the eye arrives at has never been different, yet what is seen by the mental eye has never been identical. As for "going against it is called obstruction, according with it is called openness," going against principle brings obstruction, while according with principle brings openness. Going against principle refers to others; according with principle refers to oneself. As for "If one truly attains its path, what hindrance could there be?", gou (苟) means "if only" (且). If one only attains its principle, then movement and stillness are non-dual, and there is no further doubt or hindrance.