肇論新疏 1.132

1.132

既貴神賤事，只可捨文會旨。經說無常，不必說物遷去，但是防凡夫之人著常之想。經說常住，未必說物不遷，但解二乘計無常爾。此之二說本皆破倒，倒情既遣，萬物非遷、非不遷也。《涅槃》初分大有此說，善哉論主實曰智臣矣。後二句正明捨文，豈可聞說無常便謂萬物遷去，聞說常住便計萬化常留？

Since [the text] values the spirit and disdains factual events, one can only abandon the letter and meet the purport. When sūtras speak of impermanence, they do not necessarily mean that things move away; they merely guard against ordinary people's attachment to the idea of permanence. When sūtras speak of eternal abiding, they do not necessarily mean that things do not move; they merely dispel the two vehicles' calculation of impermanence. Both of these explanations fundamentally destroy inversions: once inverted feelings are cast off, the myriad things neither move nor do not move. The early portion of the *Nirvāṇa-sūtra* has much of this explanation; how wonderful that the author of the treatise is truly called a wise minister! The last two lines directly clarify the abandonment of the letter: how could one, upon hearing talk of impermanence, immediately claim that the myriad things move away, or upon hearing talk of eternal abiding, calculate that the myriad transformations remain forever?