肇論新疏 2.344

2.344

初三句冥真，次三句成權，環而釋之。意顯非異，文亦尤難，今細示之。問：何得無寄？答：由冥寂故。冥寂即窮虛也。問：何得妙盡？答：由極數故。數以應之者，即實成權也。了俗由於證真，證真不離諸數，豈非即應耶？此中妙盡，非謂宰割，悟其性空即是盡義。次二句應事，後二句合。謂心境冥寂，非名非相。只就劉難，二知何殊？

The first three lines silently match the true; the next three lines fulfill upāya, explaining them cyclically. The intention is to show they are not different; the text is also particularly difficult, so I now explain it in detail. Question: How does it attain having no resting place? Answer: Due to silent stillness. Silent stillness is precisely exhausting emptiness. Question: How does it attain marvelous consummation? Answer: Due to fully comprehending phenomena. "Using phenomena to respond to them" means fulfilling upāya while remaining true. Understanding the conventional stems from realizing the true; realizing the true does not depart from phenomena—is this not precisely responding? Here, "marvelously consummated" does not mean cutting into pieces; awakening to prakṛti-śūnyatā is precisely the meaning of consummation. The next two lines respond to affairs; the last two lines synthesize. This means that mind and objects are silently still, neither designation nor characteristic. Simply following Liu's objection, how do the two knowledges differ?