肇論新疏 3.284

3.284

此目此岸，彼目彼岸。猶言居生死之岸，則同生死之患。無為例之。所以下，承前已明，文擬老氏。同於得下，釋前適彼而彼。得謂證得，然通能所，能得之人同所得之理時，理亦同於能得之人。如下云「我即無為，無為即我」。同於失下，釋前止此而此，能所不相得也。反前可知。

"This" designates this shore; "that" designates the other shore. It is like saying: dwelling on the shore of saṃsāra, one is identical with the afflictions of saṃsāra. The unconditioned is likewise. From "Therefore" onwards, it builds on what was previously clarified, the phrasing modeling itself on Laozi. From "as for those who are identical to gain" onwards, it explains the preceding "proceeding to that, one is that." "Gain" means realizing; yet it applies to both subject and object: when the person who can gain is identical with the principle that is gained, the principle is also identical with the person who can gain. As it is said below, "the self is identical to the unconditioned, and the unconditioned is identical to the self." From "as for those who are identical to loss" onwards, it explains the preceding "stopping at this, one is this," where subject and object do not attain each other. By contrast with the former, this can be known.