[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860) › 3.386 # 肇論新疏 3.386 肇論新疏 3.386 - **Language:** Classical Chinese ### [3.386](https://indike.org/pramana/in.bauddha.taisho.1860.3.386) 前引聖教，以明理智冥符二而不二，以為定量，方明至人以智契理，亦寂然冥通。戢，止也，亦歛也。玄機，智也。未兆，謂智證理時，全用歸體，不存眹兆。清涼大師云：「智體無自，即是證如。」冥，寂也。運，動也。即如智之合稱。化，謂萬化。即，就也。意云：冥運之體，即萬化之有，事顯理隱，義言藏也。清涼大師云：「冥真體於萬化之域。」六合，謂俗諦之有以用也。謂總括六合之事，以為靈鑑之心，未有一法非心也。一去來下，去謂過去，即古也。來謂未來，亦義兼現在今也。既混融三世為體，何古而弗通？前則統六合、遍十方，此則該三世、通今古。成體者，且約聖智，初真俗融、心境會，義言成爾。圭山云：「無去無來，冥通三際。」問：佛用蘇漫多說，論主何以文為？答：方便善巧逗華人之機故。封文之流謂言同俗，贊寧嘲其用文？慧達解其孟浪。以子愚瑣，頗求立言之意，如達師不害於文矣。故今定解，但用內義而釋雅言，令知論主文托於彼、義屬於此。 > The earlier citation of the sage's teaching clarified that principle and intellect darkly tally as two and yet not two, serving as a definitive measure; only then does it clarify that the utmost person accords with principle through intellect, also quietly and darkly connecting. 'Restrains' means stops, and also collects. 'Profound mechanism' is intellect. 'Before any omen' means that when intellect realizes principle, entire function returns to substance, without preserving any omen. Great Master Qingliang says: 'The substance of intellect has no self; this is realizing suchness.' 'Dark' is still. 'Operation' is motion. This is the combined name for suchness and intellect. 'Transformation' refers to the myriad transformations. 'Within' means approaching. The meaning is: the substance of dark operation is identical to the being of the myriad transformations; phenomena are manifest while principle is hidden, which is meant by 'conceals'. Great Master Qingliang says: 'Darkening the true substance in the realm of the myriad transformations.' 'Six directions' refers to the being of conventional truth taken as function. It means taking the phenomena of the six directions as the mind of the spiritual mirror; there has never been a single dharma that is not mind. From 'unifies departure and arrival' onward: 'departure' means the past, that is, antiquity; 'arrival' means the future, and also implicitly includes the present. Since it blends and fuses the three times into one substance, what antiquity is not connected? The former unifies the six directions and pervades the ten directions; this subsumes the three times and connects present and antiquity. 'Forms the substance' is said provisionally of sage intellect: initially true and conventional fuse, and mind and object converge, which is what is meant by 'forms'. Guishan says: 'Neither departing nor arriving, darkly connecting the three periods of time.' Question: The Buddha used the speech of Somana (India); why did the author of the treatise use literary style? Answer: Because of expedient skillful means adapting to the capacities of Chinese people. Those who cling to texts say the words are identical to the worldly; Zanning ridiculed his use of literary embellishment, and Huida explained it as rash. In my humble, trifled view, I rather seek the intention behind the established words; as Master Da noted, they do not harm the text. Therefore, the present definitive explanation merely uses the inner meaning to explain the elegant words, enabling one to know that the treatise master's text was lodged in the former, while its meaning belongs to the latter. > — English (machine translation) (machine translation) - [Previous: 3.385](https://indike.org/pramana/in.bauddha.taisho.1860.3.385) - [Next: 3.387](https://indike.org/pramana/in.bauddha.taisho.1860.3.387) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1860.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.3.386) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1860.3.386](https://indike.org/pramana/in.bauddha.taisho.1860.3.386) · Pramāṇa