---
title: "肇論疏 · 隱士劉遺民書問"
description: "肇論疏由唐代高僧元康撰寫，是對東晉僧肇所著《肇論》的權威註釋。該書創作於佛教義學興盛的唐代，旨在系統闡釋《肇論》中的般若性空思想，涵括物不遷論、不真空論、般若無知論等核心內容，融合中觀學說與玄理。元康疏證精審，邏輯嚴密，被譽為理解僧肇思想的重要橋樑，在中國佛教哲學史上具有崇高地位，對三論宗、天台宗等宗派發展影響深遠，是研究漢傳佛教空觀的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcz4r7aw01jljx04rwvhahvg"
---

### 隱士劉遺民書問

般若無知論有三章。第一正是論文。第二劉公致問。第三肇師釋答。今是第二劉公致問也。廬山遠法師作劉公傳云。劉程之。字仲思。彭城人。漢楚元王裔也。承積慶之重粹。體方外之虛心。百家淵談。靡不遊目。精研佛理。以期盡妙。陳郡殷仲文譙圀桓玄諸有心之士莫不崇。拭祿尋陽柴桑。以為入山之資。未旋幾時。桓玄東下格稱。永始逆謀始。劉便命孥考室林藪。義熙公候咸辟命皆遜辭以免。九年。大尉劉公。知其野志冲邈。乃以高尚人望相禮。遂其放心。居山十有二年。卒有說云。入山已後。自謂是國家遺棄之民。故改名遺民也。初生法師入關。從什法師稟學。後還廬山。得無知論。以示劉公。劉公以呈遠法師。因共研盡。遂致此書。問其幽隱處。雖言迹在於劉公。亦是遠法師之意也。

> The Treatise on the Unknowing has three chapters. The first chapter is the main treatise itself. The second chapter contains Minister Liu's questions. The third chapter contains Master Sengzhao's replies. What follows is the second chapter, Minister Liu's questions. Master Hui of Lushan wrote a biography of Minister Liu, which states: Liu Chengzhi, courtesy name Zhongsie, was from Pengcheng and a descendant of the King of Chu of the Han Dynasty. He inherited a profound legacy and embraced a transcendent, open-minded spirit. He read extensively in the philosophical teachings of various schools and delved deeply into Buddhist principles, seeking to understand their ultimate meaning. Notable individuals of the time, such as Yin Zhongwen of Chen Commandery and Huan Xuan of Qiaoguo, all respected him. He set aside his official position in Xunyang and Chaisang to prepare for a life of seclusion. Not long after, when Huan Xuan moved east and rebelled under the pretext of "Eternal Beginning," Liu immediately moved his family into the mountains. During the Yixi era, he declined all official appointments offered by nobles and ministers. In the ninth year of that era, Grand Commandant Liu, recognizing his lofty and distant aspirations, honored him as a man of noble character, allowing him to follow his own heart. He lived in the mountains for twelve years. It is said that after entering the mountains, he considered himself a forgotten subject of the state and therefore changed his name to Yimin, meaning "Forgotten One." Earlier, when the monk Sengsheng went to Guanzhong to study under the Kumārajīva, and later returned to Lushan, he obtained the "Treatise on the Unknowing" and showed it to Minister Liu. Minister Liu presented it to Master Hui, and they studied it together to its full depth. Minister Liu then wrote this letter to inquire into its subtle and profound points. Although the words and traces are those of Minister Liu, they also reflect the thoughts of Master Hui.

遺民和南下　書有三章。第一序暄涼。第二正致問。第三總結。今初暄涼中。文有數節。通是一段也。而言和南者。外國致敬之辭也。頃飡徽聞有懷遙佇者。頃者俄頃。謂比來也。飡者耳中承聞。如飡食也。徽美也。聞者名聞。雖是聞字。而作問音也。承聞美名懷中遙思相見。故云遙佇。佇待也。音寄壅隔增用抱蘊者。當爾之時。南是晉。北是秦。兩國既其不通。書信難得。傳寄懷抱。以此增加蘊積也。弟子沈痾下。有本云枕。亦可然也。今以沈滯痾疾。在草澤之中。瘵猶是疾也。因慧明道人北遊下。謂此已前。曾有慧明道人向北。通書信也。古人不以形疎致淡下。形雖乖疎。而情不淡薄。悟解相關。即為近矣。而言古人者。世說云。嵆康呂安暫一相思。則千里命駕。安時尋康。康不在。見嵆熹。熹要安過。安不應。直書門上作鳳字。古鳳字凡中著鳥。謂熹為凡鳥。故不過也。是以雖復江山悠邈不面當年下。悠邈皆是遠也。不面當年。謂當今之年。不對面也。企懷風味。謂懷抱企慕肇法師體。風理味也。鏡心像迹。謂鏡照其心於肇法師無知論。論如肇法師之像及迹也。佇待也。悅忻也。懃勞也。良信也。緬然無因瞻霞永歎者。緬遠也。南北隔絕。無因相見。瞻望雲霞。長歎息也。有本作遐遠字。不及雲霞字也。順時愛敬者。順四時自愛自敬也。冀行李承問者冀望也。左傳注云。行李使人也。有人云。古時字少。即以李字當履。相仍不改。以至于今。李猶是履。履謂人信行履來往也。望得書問。故云承問耳。伏願彼大眾康和者。康樂也。外國法師常休納者。什法師也。休謂休泰。納謂內也。出鄭玄註詩耳。上人以悟發之一器而遘茲淵對者。遘遇也。有本作構。謂架構也。上人謂肇法師也。器謂才器。悟解發明。故云悟發。問答深玄。故云淵對也。想開究之功足以盡過半之思者。爾雅云。究窮也。周易繫辭云。知者觀其彖辭。則思過半矣。所以然者。彖謂斷也。斷一卦之吉凶。故名為彖。尋易彖辭。則於易道思慮通悟。過於一半。今謂此論開究般若義過於半。如彖辭之開易道也。故每惟乖濶憤愧何深者。為肇法師能如此開究般若之理。故每欲相見。思惟南北乖闊。懷抱憤結愧歎何深也。彌厲者。厲嚴也。恂恂穆穆者。爾雅云。恂恂慄也。廣雅云。恂恂敬也。王肅注論語云。恂恂溫恭貌也。穆穆和順也。宿心者。本心求隱。今從本志。故云遂也。上軌者。軌是車軌。軌訓法也。通謂佛法為上軌也。亦可別說廬山德眾軌則也。感寄之誠日月銘至者。感遠法師之思。寄在佛法之中。至誠明顯。如日月也。而言銘者。銘記也。有人云。銘訓明也。明已云誠如日月也。遠法師頃恒履宜者。履休宜也。思業精詣者。心思精業行詣。詣進也。乾乾宵夕者。周易乾卦九三之爻辭云。君子終日乾乾夕惕若厲。今用此語也。言宿夜精懃也。自非道用潛流理為神御者。說文云。御者使馬也。尚書云。御治也。按乘馬曰御。御馬字經史皆作馭也。以遠法師用道潛流於心內。用理御心神。故能然也。孰以過順之年下。孰誰也。誰何也。過順謂六十已上也。論語云。吾十有五而志于學。三十而立。四十而不惑。五十而知天命。六十而耳順。七十而從心所欲不逾矩也。六十已上老人。神氣湛然。如此懃厲也。所以憑慰既深下。仰憑法師。俯慰思深。不能仰謝。故云逾絕也。此才運清俊旨中沈允者。運才思清雅俊逸。意旨中當沈深允愜也。易云允當也。尚書允執其中。四海困窮。天祿永終。孔安國注云。允信也。推涉聖文婉而有歸者。左傳云。婉曲也。說文云。婉順也。聖文謂佛經。推驗佛經。肇法師所作。有旨歸也。披味殷勤下。披閱翫味手不釋也。真可謂浴心方等之淵下。謂肇法師。將心於大乘水中得浴。將懷於幽玄之津取悟。亦可劉公自云。今尋此論。有如此也。而言津者。爾雅云。津極也。若令此辨遂通下。此辨謂無知論也。宣流天下為通也。般若眾流。謂諸部般若也。殆不言而會者。殆字有多義。易云。殆差也。廣雅云。殆敗也。鄭玄註云。殆幾也。毛長詩傳云。殆始也。今依鄭玄也。殆者是幾也。幾者是近也。此論若流通天下。則般若之理。不待言近可契會也。可不欣乎者。意言欣也。再言者。謂大欣也。廣雅云。欣喜也。然其理微者辭嶮者。道理既幽微。言辭則嶮絕。如前云。知非為知。欲以通其鑒。不知非不知。欲以弁其相。弁相不為無。通鑒不為有。又云。言用則同而異。言寂則異而同。同故無心於彼此。異故不失於照功等。並是言語嶮絕處也。唱獨者應希者。謂肇法師。唱此般若無知之義。文理獨絕。難應和也。其事者。文選宋玉對楚王問云。客有歌於郢中者。其始曰下里巴人。國中屬而和者數千人。其為陽阿薤露。國中屬而和者數百人。其為陽春白雪。國中屬而和者數十人。引商引羽雜以流徵。屬而和不過數人。是其曲彌高。和彌寡也。苟非絕言像之表下。若絕言像之人。則無所復疑。且非其人。則執文多滯。謂言般若是智。不得無知也。言謂文言。像謂象辭也。意謂若以緣求智之章下。歎前答中善巧也。婉轉謂迴曲皆盡也。無所間然。謂無有間阻不通處也。但暗者難可頓曉下。敘問意也方言云。曉明也。餘疑如後問也。想縱容之暇復能粗為釋之者。廣雅云。縱容舉動也。國語云。暇閑也。粗略也。然書中縱容字皆單作。今此論諸本皆作縱容也。釋者。小雅云。釋解也。字林云漬米。今謂解釋問義。如漬米之釋也。

> A Refugee in the South, Writing to the North, in Three Parts. First, Inquiries about Well-being. Second, the Main Inquiry. Third, A Conclusion. Now, regarding the first part on well-being: the text is a continuous passage, though it has several sections. The phrase "Harmonious Greetings" (He Nan) is a foreign expression of respect. "Recently, I have heard of your fine reputation and long to meet you from afar." "Recently" means a short while ago, referring to the past. "Heard" means receiving news through the ear, like partaking of food. "Fine" means excellent. "Reputation" refers to your good name. Although the character for "news" is used, it carries the meaning of the word for "inquiry." Having heard of your excellent name, I carry a longing in my heart to see you from a distance, hence "long to meet from afar." "Long" means to wait. "Messages are blocked and separated, so my feelings of longing only increase." At that time, the south was Jin and the north was Qin. The two kingdoms were cut off from each other, making correspondence difficult. So, my heartfelt thoughts had to be transmitted, and thus my feelings accumulated. "Your disciple lies gravely ill..." Some versions have "pillow," which might also make sense. Now, I am confined to the swamps, sick and incapacitated. "Afflicted" is also a term for illness. Master Huiming Traveling Northward: This refers to a prior occasion when Master Huiming traveled north to deliver a letter. "The ancients did not let physical distance weaken their connection." Although our physical forms may be separated, our feelings are not shallow. Those who understand each other are close, even if far apart. The "ancients" refers to a story from the \*Shishuo Xinyu\*: Ji Kang and Lü An, on a whim of mutual longing, would immediately have their carriages prepared for a thousand-mile journey. Once, An went to find Kang but he was not home. He saw Xi Kang, and Xi invited An to enter. An did not respond but simply wrote the character \*feng\* (phoenix) on the door. The ancient character \*feng\* has the bird \*fan\* inside, so he was implying that Xi was a "common bird," hence he did not enter. Therefore, "Although the mountains and rivers are vast and distant, we cannot meet in person this year." "Vast and distant" both mean far. "Cannot meet in person this year" means we cannot face each other in this year. "I look up to your character and savor your essence." That is, I admire and long for Master Zhao's essence. His "essence" refers to his reason and truth. "I mirror my mind to your image and traces." This means I examine my mind using Master Zhao's treatise on "No-Knowledge." The treatise is like Master Zhao's image and traces. "I wait" (zhu), "I rejoice" (xin), "I am diligent" (qin), "and sincere" (liang). "Far away, with no reason, I sigh as I gaze at the clouds and mists." "Far" means distant. North and South are cut off; there is no reason to meet. I gaze at the clouds and mists, sighing deeply. Some versions use "distant and far" but do not mention "clouds and mists." "May you adapt to the seasons, loving and respecting yourself." That is, follow the four seasons, love yourself, and respect yourself. "I hope a messenger can receive my inquiries." The \*Zuozhuan\* commentary says, "A messenger is a traveler." Some say that in ancient times, due to limited characters, "plum" was used for "shoe." The usage continues to this day. "Plum" is like "shoe," meaning the one who travels back and forth. I hope to receive your letter, hence "receive my inquiries." "I humbly wish that the great assembly is peaceful and harmonious." "Peaceful" means joyful. "May the foreign Dharma Master always be serene and inclusive." This refers to Master Kumārajīva. "Serene" means peaceful and safe. "Inclusive" means to receive or hold. This is from Zheng Xuan's commentary on the \*Book of Songs\*. "Venerable one, you are a vessel of enlightenment, encountering such profound inquiries." To "encounter" means to meet. Some versions use "gòu" meaning to build. "Venerable One" refers to Master Zhao. "Vessel" means talent. "Enlightened" means the understanding is clear. "Profound discussion" means the questions and answers are deep and mysterious. "I imagine that your ability to open and fathom is enough to grasp more than half of the profound thought." The \*Erya\* says, "To fathom is to exhaust." The \*Book of Changes\* says, "A wise person, looking at the judgment, can grasp more than half of the meaning." The judgment clarifies the good and bad fortune of a hexagram, so it is called "judgment." Examining the \*Yijing\* judgment allows one to understand over half of the \*Yijing\* path. Now, this treatise on opening and fathoming the meaning of Prajñā surpasses half, just as the judgment opens the \*Yijing\* path. "Thus, whenever I think of our separation, I am filled with indignation and deep regret." Because Master Zhao can open and fathom the principles of Prajñā, I always wish to meet you. Thinking of our separation between north and south, I am filled with frustration and deep regret. "Increasingly intense" means more severe. "Respectful and harmonious." "Respectful" is solemn; "harmonious" is gentle. "The longstanding wish of my heart." My original aspiration was to seek seclusion. Now I can follow my original intention, so it is said to be fulfilled. "The supreme path." "Path" (gui) comes from the tracks of a chariot, meaning a rule or law. Generally, the Buddha Dharma is called "the supreme path," or it can refer specifically to the virtuous rules of the Lu Mountain community. "My feelings of gratitude and devotion are inscribed like the sun and moon." I am grateful for Master Huiyuan's thoughts, entrusted within the Buddha Dharma. My sincere devotion is as clear as the sun and moon. "Inscribed" means to remember. Some say "inscribed" means to clarify, explaining that my sincerity is clear like the sun and moon. "Master Huiyuan has recently been constantly acting appropriately." "Acting appropriately" means embodying what is good. "His mind and practice are consummate." His mind and practice are refined and advanced. "Advanced" means to approach. "Diligent day and night." This is from the \*Book of Changes\*: "The noble man is constantly diligent and vigilant." This describes how he is diligently focused day and night. "Unless the Way flows subtly and truth is the charioteer of the mind..." The dictionary says "to drive" means to direct a horse. The \*Book of Documents\* says "drive" means to govern. Driving a horse is called "riding." The character for driving is also "yu". Because Master Huiyuan uses the Way to flow subtly within his mind, and uses truth to control his mind and spirit, he can act this way. "Who, then, in their years beyond compliance..." "Who" means "what." "Beyond compliance" means over sixty. The \*Analects\* say, "At sixty, my ear was compliant." People over sixty have a serene spirit, yet he is so diligent. "My reliance and comfort being so deep..." I rely on the Master above, and he comforts my deep thoughts below. I cannot express my gratitude adequately, so it is said to be "beyond" expression. "This talent is pure and elegant, its aim profound and fitting." Your literary talent is clear, elegant, and outstanding. Its aim is appropriately profound and fitting. The \*Book of Changes\* says "fitting" means appropriate. "Exploring the sacred texts with grace and having a clear conclusion." "Graceful" means circuitous and compliant. "Sacred texts" refer to the Buddhist scriptures. Your verification of the scriptures shows that Master Zhao's work has a clear purpose. "As I savor it repeatedly..." I read and enjoy it without putting it down. "It truly can be called bathing in the deep pool of the Vaipulya scriptures." Master Zhao bathes his mind in the waters of the Mahayana and takes understanding from the deep river of the profound. I can also see that you (Liu Chengzhi), while reading this treatise, have such an experience. "Ford" in the \*Erya\* means "extremity." "If this discussion becomes widespread..." "This discussion" refers to the Treatise on No-Knowledge. Spreading across the world is "widespread." "The myriad streams of Prajñā" refer to the various Prajñā sutras. "It will be understood almost without being spoken." The character "dai" has many meanings. The \*Book of Changes\* says it means "almost," and the \*Erya\* says it means "near." If this treatise spreads through the world, the truth of Prajñā can be understood without needing to speak of it—it will be closely encountered. "Could we not rejoice?" The meaning is that we should rejoice. Repeating it emphasizes great joy. "However, its principles are subtle and its language is perilous." As said before, "Knowing is not-knowing, in order to penetrate its reflection. Not-knowing is not ignorance, in order to distinguish its characteristics. Distinguishing characteristics does not mean non-existence. Penetrating reflection does not mean existence." Again: "Speaking of function, they are the same yet different; speaking of stillness, they are different yet the same. The same, so there is no mind for self or other; different, so there is no loss of the illuminating function." These are all perilous places in the language. "The solitary singer finds few responders." Master Zhao sings the meaning of Prajñā's non-knowledge. His reasoning and words are uniquely excellent; it is hard for others to respond in harmony. As in the story from the \*Wenxuan\*: Song Yu replied to the King of Chu, "A guest sang in Yingdu. He began with 'Xiali' and 'Baren,' and thousands harmonized. He sang 'Yang'e' and 'Xielu,' and hundreds harmonized. He sang 'Yangchun' and 'Baixue,' and dozens harmonized. He added the high-pitched and complex tones, and only a few could harmonize. The higher the tune, the fewer the harmonizers." "Truly, unless one is beyond the realm of words and images..." If someone is beyond words and images, they will have no doubts. But if they are not such a person, they will cling to the text and get stuck. For example, they say that Prajñā is knowledge and cannot be non-knowledge. "Words" refer to literary words, "images" refer to symbolic words or judgments. "It seems that the chapter 'Seeking Knowledge Based on Conditions'..." Praising your previous answer's skillful means. "Wan zhuan" (wandering smoothly) means covering all aspects completely. "Nothing in between" means there is no obstruction. "But those in darkness find it hard to grasp suddenly..." This describes the questioner's intention. The \*Fangyan\* says "to darken" means to obscure. The remaining doubts are as described in later questions. "I hope, in your leisure time, you can provide a rough explanation for it." "Leisure" means free time. "Rough" means simple. "Explain" means to unravel, like soaking rice to make it easier to separate.

論序般若之體下　第二正致問也。文中有二。前通問。後別問。今初。通之中。先牒前文。然後作問也。夫聖心冥寂下。正作問也。謂冥然寂然。理之至極。與空無同也。不疾而疾不徐而徐者。謂至人神變寬急也。不疾而疾。則無定疾。不徐而徐。則無定徐也。此語出莊子。莊子外篇天道章云。桓公讀書於堂上。輪扁斵輪於堂下。釋搥鑿而上問桓公曰。敢問公之所讀者何言。公曰。聖人之言也。曰聖人在乎。公曰。已死矣。曰然則公之所讀者。古人之糟粕而已矣。桓公曰。寡人讀書。輪人安得議。有說則可無說則死。輪扁曰。臣也。以臣之事觀之。斵輪徐則甘而不固疾。則苦而不入。不徐不疾。得於手應於心口不能言也。而有數存乎。其間臣不能以喻臣之子。臣之子亦不能受之於臣。是以行年七十而老。斵輪古人與其不可傳者死矣。然則公之所讀者。古人之糟粕已矣。是以知不廢寂下。明動靜不二也。運物成功者。運轉眾生。令向善道。功業成也。雖處有名之中而遠與無名同者。老子云。無名天地之始。有名萬物之母。意云有名是有也。無名是無也。聖人雖在有而同無也。斯理之玄固常所彌昧者。爾雅云。固久也。彌益也。昧冥也。此理玄妙。常來久所昧處。非但於今論方始生疑也。但今談者下。第二別問也。總有三問。第一問智體是有知是無知。第二問照境有相無相。第三問境智相對有是無是。有當無當。今初。言談者。自謂也。所疑於高論。謂疑於肇法師之論耳。欲求聖心之異者。為有知邪為無知耶。為謂窮靈極數妙盡冥符耶者。此是有知也。為當窮般若之靈照。極聖智之心數。妙能盡知冥符法性耶。為將心體自然靈怕獨感耶者。為當般若之體自然無知。精靈恬泊。不與眾生相感應耶。然則寂照之名故是定慧之體者。雖無所不知。以慧為體。故是知也。而言定者。定心知法。名為定慧耳。此言定慧為體。猶是十大地中心數定也。慧以為般若體耳。十心數者。所謂想欲觸慧念思解脫境定受也。則群數之應固以幾乎息矣者。若自然寂泊無所感應。此則無知。固者。易注云。固牢也。幾者。此字凡有三音。一者機音。二者紀音。三者祈音。易云。知幾其神乎。又云幾者動之微。此是機音也。如人幾歲。此是紀音。今云幾者是祈音也。論語云。不幾乎一言而可以興邦。此是紀音也。左傳注云。幾近也。郭象注莊子云。幾盡也。夫心數既玄下。覆前句也。聖人心數既玄。何謂更有其照。照謂慧也。略不言定。具足應言心數既玄。何得孤運定慧。以定慧為體乎。神淳化表下。覆後句也。聖人既心神恬泊淳和。在世間之表。何得復有慧明獨存。不與眾生相應會乎。當有深證者。應當有別深證悟。更為我辨之。廣雅云。辨別也。疑者當以下。第二問照境有相無相也。文中有二。前明覩變之知應是有。後明覩變之知異無相。覩變之知若是有。何得言無知。覩變之知異無相。當知必是有也。撫會者。撫化眾生。與緣契會也。應機者。應接機緣也。覩變者。覩見變動也。而論旨云本無惑取者。汝論但云無有惑取之知。不可以知名之。而未言所以不惑取之意者也。謂宜先定聖人下。第二明覩變之知異無相也。為當見空為當見有耶。見無相即是見空。見變動即是見有。而言惑者。兼見有也。若覩其變下。若見變動。即是有相非無相也。若唯照無相下。若俱見空。則不見有眾生可撫接教化也。無會可撫而有撫會之功下。既無會可撫。何言聖人有撫會之功耶。幸復誨之者。幸復示誨。誨教也。論云無當則物無不當下。第三明境智相對有是無是有當無當也。先牒。後難。今初牒也。夫無當下。正難也。無當而物無不當。乃是當無。故云至當。無是而物無不是。乃是是無。故云真是。斯則有是有當。何謂無是無當乎。若謂至當非常當下。若言當無為至當。非謂當有是常當。是無為真是。非謂是有之常是者。理固應然。常是常當是惑。至當真是是悟。此兩義本別。不須論也。汝論本意亦不謂至當非常當為非當。真是非常是為非是也。以祛其惑者。祛遣也。

> The section that discusses the essence of Prajna first poses a general question, followed by a specific one. The text is divided into two parts: first, a general inquiry, then a specific one. In the general inquiry, the previous passage is referenced before the question is asked. When it says, "The sage's mind is deep and still," this is where the question truly begins. It describes how the mind is profoundly tranquil, representing the ultimate principle, identical with emptiness and non-existence. "Without speed yet fast, without slowness yet slow" illustrates the sage's divine transformations—neither hurried nor leisurely. Not fast, yet speed has no fixed measure; not slow, yet slowness has no fixed form. This phrase originates from the Zhuangzi, specifically the "Way of Heaven" chapter: Duke Huan was reading in his hall while Wheelwright Bian was chiseling a wheel below. Setting down his tools, Bian asked, "May I ask what words Your Grace is reading?" The Duke replied, "The words of a sage." "Is the sage still alive?" "He has died." "Then what Your Grace reads is merely the dregs of the ancients." The Duke said, "I, the ruler, am reading. How dare a wheelwright question this? If you have an explanation, fine; if not, you die." Wheelwright Bian replied, "Looking at my craft, when chiseling a wheel, if it’s too slow, the joints are loose but not firm; if too fast, it’s tight but does not fit. Neither slow nor fast, it moves in my hand and responds in my heart—words cannot express it. Yet there is a technique within. I cannot teach it to my son, nor can he learn it from me. That’s why, at seventy, I still chisel wheels. The ancients, along with what they couldn’t transmit, have died. So what you read, Your Grace, is but the dregs of the ancients." From this, we understand that non-abandonment of stillness reveals the non-duality of motion and stillness. "Moving beings to success" means guiding sentient beings toward goodness, achieving meritorious deeds. "Though dwelling in the realm of names, yet far-reaching, unified with the nameless" echoes Laozi: "The nameless is the beginning of heaven and earth; the named is the mother of all things." This implies that the "named" is existence, the "nameless" is non-existence. Though the sage dwells in existence, he is unified with non-existence. This profound principle has long been obscured. According to the \*Erya\*, "gu" means long-lasting, "mi" means increasing, "mei" means darkness. This principle is so subtle that it has been in darkness for ages—not that doubt only arises now with this discussion. Now, those who speak—this is the second specific question. There are three inquiries in total. First: Is the wisdom-substance known or unknown? Second: Does the reflected realm have form or no form? Third: In the relationship between the two, does a "yes" or "no" apply—what fits? Let’s start with the first. "Those who speak" refers to self-reflection. The doubt surrounds Master Sengzhao’s treatise. When seeking the sage-mind’s difference, is it knowing or not? Is it said to exhaust the spirit, reach the pinnacle of mind, and subtly align with the mysterious? This implies knowledge. Does it mean to exhaust Prajna’s spiritual illumination, reach the apex of wisdom’s mental faculties, and subtly know and align with reality? Or is the mind’s essence naturally knowing, solitary in its awareness? For the essence of Prajna, naturally without knowledge, is still and impartial, not responding to beings. Thus, the dual terms of stillness and illumination are indeed the substance of concentration and wisdom. Although nothing is unknown, with wisdom as the essence, it is knowledge. "Concentration" means a focused mind knowing the dharma—this is concentration-wisdom. This identifies concentration and wisdom as the essence, still rooted in the ten great mental factors like concentration. Wisdom is the essence of Prajna. The ten mental factors are: perception, intention, contact, wisdom, mindfulness, thought, liberation, mental states, absorption, and attention. That "the response of all mental factors has almost ceased" indicates a state of natural stillness without response—this is non-knowledge. "Gu" is firm; "ji" here has three pronunciations: \*ji\* (機), \*ji\* (紀), \*qi\* (祈). The \*Yijing\* says, "Knowing the subtle—is this not divine?" "The subtle is the incipient motion"—this is \*ji\* (機). "How many years old is this person?"—that’s \*ji\* (紀). The current usage is \*qi\* (祈), as in the \*Analects\*: "Is it not almost a single word that can prosper a state?" Yet \*Zuo Zhuan\* notes \*qi\* means "near." Guo Xiang’s commentary on \*Zhuangzi\* says \*qi\* means "exhaust." So, if the mind’s faculties are already mysterious, why speak of further illumination? Illumination refers to wisdom. Concentration is omitted for brevity; it should fully read: "If the mind’s faculties are already mysterious, how can concentration and wisdom function alone as the essence?" "The spirit pure and beyond the mundane" elaborates the latter point. If the sage’s mind is tranquil and harmonious beyond the world, how can there be a solitary wisdom without response to beings? There surely must be a profound realization to further differentiate this. The \*Guangya\* says "bian" means to distinguish. For the doubtful: The second question addresses whether the reflected realm has form or no form. The text has two parts: first, it clarifies that the knowledge that perceives change is existence; second, it clarifies that this knowledge differs from formlessness. If perceiving change is existence itself, how can non-knowledge be asserted? If it distinguishes formlessness, then it must be existence. "Embracing meeting" means engaging with beings and aligning with conditions. "Responding to opportunities" means connecting with causal potentials. "Perceiving change" means seeing transformation. Your treatise only says there is no knowledge that clings. You refer to knowledge but do not explain the meaning of non-clinging. It should first define the sage’s nature—does seeing mean seeing emptiness or seeing existence? Seeing no-form means seeing emptiness; seeing change means seeing existence. "Clinging" involves seeing both. If perceiving transformation, it is form, not formlessness. If solely illuminating no-form, then there are no beings to guide. If there is no meeting to embrace yet a function of embracing success, how can you claim the sage has this achievement? "May you kindly teach me"—this means to deign to instruct. The treatise says: "If nothing fits, then nothing fails to fit." This is the third question: whether the relationship between the two involves affirmation or negation, or whether such terms apply. First, the relevant passage is cited, then challenged. "If nothing fits, then all fits"—this is a fit with non-being, hence "ultimate fit." "If nothing is, then all is"—this is being as non-being, hence "true being." Thus, there is both being and fit—how can you claim there is neither? If you say the ultimate fit is not a constant fit, and true being is not a constant being, the reasoning should hold. Constant being and constant fit represent delusion; ultimate fit and true being represent awakening—these two meanings are fundamentally distinct and need no debate. Your treatise’s original intent also did not say the ultimate fit, as opposed to the constant fit, is a non-fit, or true being, as opposed to constant being, is a non-being. This is meant to dispel delusion.

論至下　第三總結也。詳省者。詳審省察也。亦好相領得者。得汝意也。但標位似各有本者。遠法師以法性為宗本。謂性空非法性。肇法師以性空為真諦。與遠法師不同也。頃兼以班諸有懷者。班者班賦也。出爾雅。案賦分布也。有懷謂有懷抱悟解人也。屢有擊其節者。謂多有擊難要節之人也。而恨不得與斯人同時者。歎訝肇法師云。能恨不得同時也。彼時諸人。知是肇法師所作。而云爾者。借古事以美之。故云然也。史記云。蜀人揚得意為狗監侍上。上讀子虛賦而美之曰。獨不與此人同時哉。得意曰。臣邑中司馬相如。言為此賦。上驚乃召問相如。相如曰有是。然此乃諸侯之事。未足觀。請為天子遊獵賦。賦成奏之。天子大悅。今言諸人之美肇論。如漢武帝之子虛賦。故歎不同時也。

> Third section — Concluding Summary. When it says "examine thoroughly," it means to investigate and observe with care. The phrase "you have a good grasp of the meaning" means "I understand your intent." However, since each master’s perspective is grounded in different foundations, a distinction arises. Master Yuan took Dharma-nature as the fundamental root, seeing emptiness of nature as distinct from Dharma-nature. Master Zhao, on the other hand, regarded emptiness of nature as ultimate truth — differing from Master Yuan’s view. Later, “sharing it widely among those with understanding” — the word “share” means to distribute, as defined in the \*Er Ya\* dictionary. It refers to spreading the teaching among those who already have some awakening insight. “Many struck the rhythm in agreement” means there were frequent debates and critical exchanges, with people questioning key points. The line, “One laments not being able to live at the same time as this person,” expresses admiration for Master Zhao. People would sigh, saying, “If only I could have been born in the same era as him!” At that time, everyone knew the text was composed by Master Zhao, yet they still spoke this way — drawing on an ancient story to praise him. This is why they said such things. The \*Records of the Grand Historian\* tells a story: A man from Shu named Yang Deyi served as the imperial dog-keeper. One day, the Emperor was reading the “Rhapsody of Master Xu” and admired it greatly, saying, “What a pity I cannot live in the same age as its author!” Yang Deyi replied, “A man from my hometown, Sima Xiangru, claims to have written this rhapsody.” The Emperor was astonished and summoned Xiangru for questioning. Xiangru confirmed it, but added, “This piece is about the affairs of feudal lords — not grand enough. Allow me to compose a rhapsody on the Emperor’s hunting excursions.” When finished, he presented it to the Emperor, who was overjoyed. Thus, when people praised Master Zhao’s treatise as highly as Emperor Wu of Han admired the “Rhapsody of Master Xu,” they lamented not being able to live in the same era. That is why they spoke in such terms.