廣弘明集 18.50

18.50

The provisional is the expedient; the real is the constant. Provisional knowledge is impermanent; constant knowledge is without expediency. Now how could one let the temporariness of provisional knowledge encroach upon the truth of constant knowledge? You say that 'temporary union is better than non-union,' and indeed, as you have spoken, there is slight evidence for this. When Wuchen admonished King Zhuang, external things were remote from him, and so principle took precedence over emotional desires. But by the time he took Lady Xia, he was already entangled with things, and so emotional desires took precedence over principle. When principle and emotional desires alternate, and the external and oneself vie with each other, this is merely what intermediate intellect naturally follows. If taking admonishment [as a guide] were itself awakening, how could the delusion of taking [her later] be admitted? Furthermore, the south represents the sage, and the north represents the fool. Turning one's back to the north and facing south does not mean remaining in the north; facing south and turning one's back to the north does not mean having arrived in the south. Yet facing south, one can face south and turn one's back to the north, not remaining in the north; because one does not remain in the north, foolishness can be cast aside; because one can arrive in the south, awakening can be attained.