Part 12 (1/2)

The things are not obstructed by the guises,

and humans are not burdened by desire.

The subtle meaning of each is disclosed

and thereby the Root Suchness is seen.

In the beginning was the True Principle

and now is the True Guise.

When the True Being is seen as Guise,

the seed and fruit are complete.6

Footnotes

1 On the Huiru, see the study by Zvi Ben-Dor Benite, The Dao of Muhammad: A Cultural History of Muslims in Late Imperial China (Cambridge: Harvard University Asia Center, 2005).

2 Sachiko Murata, William C. Chittick, and Tu Weiming, The Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms (Cambridge: Harvard University Asia Center, 2009), p. 94.

3 Ibid., p. 93.

4 For a detailed response to this objection, see Chapter 2 of the introduction to Sage Learning.

5 Sage Learning, p. 108.

6 Ibid., pp. 150-52.

Images of Divine Unity and Religious Diversity:

A Selection from Mir Findiriski's Commentary

on the Laghu-Yoga-Vasiha

Shankar Nair Mir Findiriski's Prefatory Verses He is G.o.d most high, whose nature is exalted.

Selections from the Yoga-Vasiha, which the master of the wise, Mir Abu alQasim Findiriski (may G.o.d's mercy be upon him), has translated from the Indian language1 into simple Persian and in the description of which he has written: This discourse in the world is like water,

Like the Quran, pure and increasing knowledge.