弘明集 6.46

6.46

答彼周曰。夫性靈之為性能知者也。道德之為道可知者也。能知而不知所可知。非能知之義。可知而不為能知。所知非夫可知矣。故知能知必赴於道。可知必知所赴。而下士雷情波照鼓欲參神。精明驅動識用沈藹。所以倒心下灌照隔於道。至若伯陽專氣致柔。停虛任魄載營抱一。居凝通靜靜唯通也。則照無所沒魄緒停虛故融然自道。足下欲使伯陽不靜寧可而得乎。使靜不泊道亦于何而可得。今既靜而兩神。神靜而道二。吾未之前聞也。故逗極所以一為性遊前簡且韻猖狂曠不能復行。次戰思定霸宇內。但敷生靈以竦志。庶足下罔象以捫珠。是以則帝屬五而神常一。皇有三而道無二。鳧乙之交定者鴻之乎。吾所以直其繩矣。

Replying to Zhou: Now, the nature of spiritual nature is to be capable of knowing; the Dao of virtue and the Dao is that which can be known. To be capable of knowing yet not know that which can be known is not the meaning of being capable of knowing. To be that which can be known yet not be known by that which is capable of knowing means that it is not that which can be known. Therefore, we know that what is capable of knowing must proceed toward the Dao, and what can be known must know where it proceeds. Yet the inferior sort let their feelings thunder and their illumination surge like waves, drumming up desires to join with the spirit; their discerning clarity is driven to motion, and the functions of consciousness sink into gloom. Thus, by pouring downward with inverted minds, their illumination is severed from the Dao. As for Boyang, he concentrated his qi to attain softness, stayed in emptiness, and entrusted himself to the po-soul, embracing unity while bearing the soul; dwelling in congelation, he penetrated stillness, and stillness is nothing other than penetration. Then illumination had nowhere to sink, and the continuities of his soul rested in emptiness; hence, blending harmoniously, it was spontaneously the Dao. Would you wish to make Boyang unstill? How could that be done? If you would make stillness not abide in the Dao, how could that be done either? Now, that being still there are two spirits, or that with the spirit still the Dao is twofold—this is something I have never heard before. Therefore, where they reach their ultimate limit, they are one; but in sporting through the former bamboo slips with free-spirited temperament, one is too wild and unrestrained to proceed further. Next, fighting thoughts decide hegemony within the realm: merely display living beings to inspire their wills, hoping that you, like the shapeless Xiangwang, may grope for the pearl. Hence the Thearchs are five in class while the spirit is ever one; the Sovereigns are three while the Dao is not two. In the interaction between wild ducks and swallows, is the one who decides not the great swan? This is how I keep the plumb line straight.