北山錄 1.11.6

1.11.6

老聖為秦佚之吊。 若復歸周也（莊子云秦佚入吊。 老子三號而出也）仲尼夢奠於兩楹（仲尼云。 夏后氏葬於東楹。 周人葬於西楹。 殷人於兩楹之間。 吾殷人之後。 其亡乎遂卒也）俯萬化而同盡也。 天智出宇宙。 死齊宇宙。 其真耶其權耶。 真則象聖。 權則乃聖。 匪真匪權。 則以見起滅之心矣（宇宙者天地也。 若人智出天地。 而生死與天地萬物同者。 問其是真耶是權耶。 若是真則象稱於聖矣。 若是權化亦乃得為聖焉。 除斯之外若不屬。 真之與權則無由達生死之心矣）。

When the Lao sage received the condolence of Qin Yi, it was as if he had returned to the Zhou (Zhuangzi says Qin Yi went in to offer condolences; Laozi wailed thrice and came out). Zhongni dreamed of libations placed between the two pillars (Zhongni said: "The people of the Xia lineage buried between the eastern pillar; the people of Zhou buried between the western pillar; the people of Yin buried between the two pillars. I am a descendant of the Yin people. Will I perish?" and then he died). Bending down to the myriad transformations, they perished alongside them. Their heavenly wisdom transcended the universe, yet their deaths were equal to the universe. Was it real or was it provisional? If real, then it was an image of a sage; if provisional, then they were indeed sages. If neither real nor provisional, then one merely sees a mind of arising and ceasing (the universe is heaven and earth. If a person's wisdom transcends heaven and earth, yet his birth and death are the same as heaven and earth and the myriad things, we ask: is this real or is this provisional? If it is real, then in appearance he is called a sage; if it is a provisional transformation, he also attains to being a sage. Apart from this, if it does not belong to the real or the provisional, there would be no way to comprehend the mind of birth and death).