肇論新疏 1.204

1.204

復釋前文也。前云通神心等。云何通耶？故此云「乘真心而理順」等。乘，憑也。真心，即理智也。理屬性空之理，不逆物故名順。正理於順，順法即虛，不須析破。析破則逆法，何能通於無窮邪？若此，則無一滯碍之法不虛而通也。準此，滯含二義：一不滯寂、二不滯物也。前文云「極耳目」等，云何極耶？故此云「審一氣」等。一氣，語借道家，喻一性也。觀，謂觀照，即量智也。化，謂萬化，即一切事相也。遇，謂對遇。適者，契合也。意云：諦審一氣之性以觀萬化，則凡所對遇，無不順性而契合。如此雖極目觀色，無非實相；縱耳聆音，反聞自性，豈惑聲色而為制哉？前文雙出所以，但明不滯、不制之相；此文乃釋內通外應之由，所以為異也。然了境由心、依心照境，境則真俗不二，第一真也；心則理量齊鑑，中道智也。次下明之。

This further explains the preceding passage. Previously it spoke of "penetrating the spiritual mind" and so on. How is it penetrated? Hence it says here: "Mounting the true mind, according with principle" and so forth. "Mounting" means relying upon. "True mind" is the wisdom of principle. "Principle" pertains to the principle of prakṛti-śūnyatā; not opposing things is termed "according." Correct principle lies in according: the phenomena that are accorded with are empty as they are, without need of being broken down and analysed. If one were to break them down and analyse them, one would oppose phenomena—how could one then penetrate into the inexhaustible? In this way, there is not a single obstructing phenomenon that is not empty and thereby penetrated. According to this, "obstruction" contains two meanings: first, not being obstructed by quiescence; second, not being obstructed by things. The preceding passage said "exhausting ears and eyes" and so forth; how are they exhausted? Hence it says here: "Examining the single pneumata" and so on. "Single pneumata" is a phrase borrowed from the Daoists, functioning as a metaphor for the single nature. "Contemplating" means contemplative illumination, which is the wisdom of cognitive measure. "Transformations" refers to the myriad transformations, that is, all phenomenal appearances. "Encountering" means facing and meeting. "Suited" means in accord. The meaning is: thoroughly examining the nature of the single pneumata so as to contemplate the myriad transformations, then whatever is faced and met will invariably accord with nature and be matched. Thus, although one exhausts the eyes in contemplating forms, there is nothing that is not the dharmatā; though one gives free rein to the ears to hear sounds, one turns hearing inward to the self-nature—how could one be deluded by sounds and forms and thereby constrained? The preceding passage set forth both grounds together, merely clarifying the characteristics of non-obstruction and non-constraint; this passage explains the reasons for internal penetration and external response, which is why they differ. However, understanding the object arises from the mind, and relying on the mind illuminates the object: the object is non-dual between ultimate and conventional, which is the supreme truth; the mind simultaneously mirrors principle and cognitive measure, which is middle way wisdom. This is clarified below.