肇論疏 3.15

3.15

This is fully clarified in this treatise. It was because of these words that Master Sengzhao composed the "Treatise on the Namelessness of Nirvāṇa". Here, the statement "fortunate enough to receive your reply" refers precisely to this letter. From "This indeed..." onward: what came before were the words of Yao Xing; from here onward, Master Sengzhao praises them. "Unless one's Way were equal to Mañjuśrī's": can means to mix; mou means to equal. (In Xuan Shi's view, can means to intertwine; his profound Way intertwines with that of the great sage Mañjuśrī. The meaning of mou as equaling is not yet clear.) These two bodhisattvas: one is a bodhisattva at the ground of Dharma-prince, and one is a bodhisattva with one life remaining. "Who could correct it?" Because he is on a par with these bodhisattvas, he was able to act like this. "Causing the sage's teaching, having rolled up, to unfold once more, and the hidden principle, having submerged, to become apparent again": because he proclaimed the profound Way to serve as a moat and rampart for the Dharma, therefore, although the Buddha's teaching had rolled up, it now unfolds again; although the hidden principle had submerged, it now becomes apparent again. Lun means submerged. "Reflecting upon and relishing it with earnest devotion": reading and pondering it, relishing its flavor, he could not bear to put it down; joy and awakening mingled in his heart, so that his hands moved and he danced without pause. "How could it merely be an eminent model for that time?" "How merely" means not only. Fan means model. Fang means the future. The Zhuangzi Commentary says: "Wherever fang is used, it refers to the approaching future."