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# 肇論 1.4

肇論 1.4

- **Language:** Classical Chinese

### [1.4](https://indike.org/pramana/in.bauddha.taisho.1858.1.4)

達猥生天幸，逢此正音，忻躍弗已，饗讌無疲。每至披尋，不勝手舞，誓願生生盡命弘述。達於肇之遺文，其猶若是，況《中》、《百》、《門》觀，爰洎方等深經，而不至增乎！世諺咸云：「肇之所作，故是《成實》真諦，《地論》通宗，《莊》、《老》所資猛浪之說。」此實巨蠱之言，欺誣亡沒，街巷陋音，未之足拾。夫神道不形，心敏難繪。既文拘而義遠，故眾端之所詭。肇之卜意豈徒然哉？良有以也。如復徇狎其言，願生生不面，至獲忍心，還度斯下。

> By unmerited good fortune, I encountered this correct voice, rejoicing ceaselessly and feasting upon it without fatigue. Whenever opening and reading it, I could not help dancing with joy, vowing to propagate and expound it with all my life, birth after birth. If my regard for Sengzhao's extant writings is such as this, how could it fail to increase all the more for the contemplations of the Mūlamadhyamakakārikā, the Śataka, and the Dvādaśamukha Śāstra, down to the profound vaipulya sūtras! Common gossip in the world all says: 'Sengzhao's writings are merely the paramārtha-satya of the Tattvasiddhi, the universal doctrine of the Daśabhūmika-śāstra, and the reckless discourses relying on Zhuangzi and Laozi.' Such statements are truly the talk of great mischief-makers, slandering the deceased—vulgar street chatter not worth picking up. The spiritual way is formless; the nimbleness of the mind is difficult to depict. Since words are restrictive and the meaning is distant, various interpretations run astray. How could Sengzhao's intended meaning have been in vain? It truly had good reason. If one should instead indulge in such \[slanderous\] words, I vow not to meet them birth after birth, until, having attained the patient mind \[of non-arising\], I return to deliver those low beings.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1858~en-mt.1.4) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1858.1.4](https://indike.org/pramana/in.bauddha.taisho.1858.1.4) · Pramāṇa
