肇論新疏 2.260

2.260

初四句通敘前文寂用一致。故其下，承前敘。神彌靜等二句，謂權智運物建化世之功。時雖居有名之中，以有名之世性空，即是實智印無名之理，二智無殊也。有名、無名，文出老氏，彼云：「無名天地之始，有名萬物之母。」

The first four lines comprehensively recount the preceding text's unity of quiescence and function. From 'Hence its' onward, it follows the preceding account. The two lines 'the spirit becomes all the more still', etc., mean that upāya-jñāna operates upon things to establish the work of transforming the world. While at that time it resides in the midst of the named, because the world of the named is prakṛti-śūnyatā, this is just tattva-jñāna sealing the principle of the nameless; the two wisdoms are not distinct. 'The named' and 'the nameless' come from Laozi, where it says: 'The nameless is the beginning of heaven and earth; the named is the mother of the ten thousand things.'