肇論新疏 3.7

3.7

《尚書》叡哲舜德、欽明堯德，以二帝之德美秦王也。道謂至道，屬涅槃也。神，謂興之神，智證會此也。環中者，出《莊子》，彼〈齊物篇〉云：「樞始得其環中以應無窮。」彼喻世之是非互指、彼此相反，如環而無窮。環中之虛則無是非之可寄，以況道也。理無不統，謂眾理悉貫也。威被下，歎武以禦難、文以經世，謂垂布文教與世為法。四大者，老氏云：「天大、地大、道大，而王亦大」等。

In the Shangshu, "sagely wisdom" is the virtue of Shun, and "reverent and luminous" is the virtue of Yao; using the virtues of these two emperors, he praises the King of Qin. "Dao" refers to the ultimate Dao, belonging to nirvāṇa. "Spirit" refers to Yao Xing's spirit; wisdom realizes and tallies with this. "Center of the ring" comes from Zhuangzi; its chapter "On the Equalization of Things" says: "The hinge only when it finds the center of the ring can respond without end." That uses the mutual pointing of worldly right and wrong, the reciprocal contraries of this and that, like an endless ring, as an analogy. The void at the center of the ring has no right or wrong that can lodge in it, using it to compare to the Dao. "There is no principle you do not comprehend" means all principles are penetrated. From "majesty covers" downward, it praises using military might to ward off disaster and civil virtue to govern the world, meaning spreading literary teachings to serve as a standard for the world. As for the "four greats," Laozi says: "Heaven is great, Earth is great, the Dao is great, and the king is also great," and so forth.