肇論疏 1.11

1.11

第四、非斥譏嫌也。傳云謂彥，彥字言邊作彥，今口邊作彥，俗中字也。肇之所作故是成實真諦地論通宗者，成實論宗有真諦義，十地論宗有通宗義，謂肇師所明之理，猶是彼二論中之義也。莊老所資孟浪之說者，謂肇法師用莊老言資此論，為孟浪之說。孟者，大也。浪者，流浪也。此實巨蠱之言欺誣已沒者，蠱是蠱毒。《書》云：以物病人為蠱。即如漢家巫蠱事也。沒，終也，《小雅》作歿，今作沒也。見肇師亡沒，作此欺凌誣罔。肇法師假莊老之言以宜正道，豈即用莊老為法乎？必不然也。街巷陋音未之足拾者，此是街巷鄙陋之言，不可收採也。

Fourth, refuting criticism and disparagement. The transmission says 'wei yan' (saying); the character yan is written with the speech radical beside yan, but here it is written with the mouth radical beside yan, which is a vulgar character. 'What Sengzhao composed is still the absolute truth of the Chengshi and the comprehensive lineage of the Dilun': The lineage of the Chengshilun has the doctrine of absolute truth (paramārtha-satya), and the lineage of the Daśabhūmika-śāstra has the doctrine of the comprehensive lineage, meaning that the principle elucidated by Master Sengzhao is still the doctrine within those two treatises. 'Reckless talk drawn upon Zhuangzi and Laozi': It means that Master Sengzhao drew upon the words of Zhuangzi and Laozi to assist this treatise, making it reckless talk. 'Meng' means great. 'Lang' means wandering astray. 'This is truly speech of great malice, defrauding and slandering one already deceased': 'Gu' is malicious poison. The Shujing says: 'Using things to harm people is called gu.' It is just like the witchcraft incident under the Han dynasty. 'Mo' means passing away; the Xiaoya writes it as mo (die), and here it is written as mo (perish). Seeing that Master Sengzhao has passed away, they engage in this bullying, slander, and deception. Master Sengzhao borrowed the words of Zhuangzi and Laozi to proclaim the right path; how could he have taken Zhuangzi and Laozi themselves as the Dharma? That is certainly not so. 'Vulgar tunes of streets and lanes are not worthy to be picked up': These are rustic and vulgar sayings of streets and lanes, not to be gathered and collected.