肇論新疏 2.400

2.400

依心照境，四句料簡皆顯非異。初句，無相即相，智照之時實而恒權。二句，變動即靜，故權而恒實。三句，有不異無，非有也；無不異有，非無也。以境非有，無心造之時理量雙絕。四句中亦承前起，雖非有非無，不妨亦有亦無。若心若境遮表四具，遮亦非異、表亦無殊。此中照及撫會、覩造等言，屬心；無相、變動及三中有無，係境；四中有無通心。文理昭然，不敢狂簡。

Relying on the mind illuminating the realm, the four sentences of critical analysis all reveal non-difference. In the first sentence, animitta is precisely marks; when cognitive illumination occurs, it is real yet constantly provisional. In the second sentence, change and movement are precisely tranquility; hence it is provisional yet constantly real. In the third sentence, existence is not different from non-existence, so it is not existent; non-existence is not different from existence, so it is not non-existent. Because the realm is non-existent, when the mind engages it without concepts, ultimate principle and measure are both transcended. The fourth sentence also follows from the preceding: though it is neither existent nor non-existent, this does not obstruct it being also existent and also non-existent. Whether mind or realm, the four aspects of negation and affirmation are complete; negation is also not different, and affirmation is also not distinct. Here, terms such as "illuminating," "adapting to encounters," "beholding," and "engaging" belong to the mind; "animitta," "change and movement," and the existence and non-existence in the third sentence pertain to the realm; existence and non-existence in the fourth sentence apply across both to the mind. The text and principle are luminous and clear; I dare not be recklessly careless.