肇論疏 1.17

1.17

第二、正序論之宗旨也。文中有四：第一、序次第；第二、遣相；第三、稱歎；第四、簡別。今初言大分深義者，此語出《十二門論》也。彼論云：大分深義所謂空也，若通達是義，則達大乘，具足六波羅蜜無所障礙。今以本無是空義故，發首言之，此謂宗本義也。而言大分者，大分為言也。厥者，其也。故建言宗旨標乎實相者，實相即本無之別名，以本無是深義故，建初言本無、實相等也。開空法道莫逾真俗者，逾，越也。《涅槃經》云：雪山菩薩聞說半偈，上樹捨身以報偈價。樹神問言：如是偈者，何所利益？菩薩答言：如是偈者，諸佛所說，開空法道。我為此法，棄捨身命。今〈不遷〉、〈不真〉兩論，能開空法之道也，〈不真〉明真諦也，〈不遷〉明俗諦也。所以次釋二諦顯佛教門者，真俗二諦佛教要門，以此故次宗本而釋二諦耳。但圓正之因無上般若者，此謂〈般若無知論〉也，涅槃正因無有尚於般若者也，至極之果唯有涅槃耳，般若極果唯有涅槃之法也。故末啟重玄者，以此因果更無加上，故末後明此兩重玄法，般若為一玄、涅槃為一玄也。前言真俗，指前兩論；後言重玄，指後兩論。此是必然，不勞別釋。重玄者，《老子》云：玄之又玄，眾妙之門。今借此語，以目涅槃、般若。謂一切聖人皆住於此，故名為宅也。

Second, properly prefacing the fundamental doctrine of the treatises. Within the text there are four parts: first, prefacing the sequence; second, dispelling characteristics; third, praise; fourth, distinguishing. Now, first, regarding the words 'the great division of profound meaning': these words come from the Twelve Gate Treatise. That treatise says: 'The great division of profound meaning is what is called emptiness; if one thoroughly penetrates this meaning, one penetrates the Great Vehicle and fully possesses the six pāramitās without obstruction.' Now, because original non-being is the meaning of emptiness, it is stated at the very outset; this refers to the Zongben yi. As for saying 'the great division', it speaks of the overarching division. 'Jue' means its. 'Therefore establishing the fundamental doctrine and pointing out the dharmatā': Dharmatā is an alternative name for original non-being; because original non-being is a profound meaning, at the outset it establishes the words 'original non-being', 'dharmatā', and so forth. 'In opening the doctrinal path of emptiness, nothing surpasses the absolute and the conventional': 'Yu' means to surpass. The Nirvāṇa Sūtra says: 'The Bodhisattva of the Snowy Mountains, upon hearing half a verse, climbed a tree and gave up his body as payment for the verse. The tree spirit asked: "What benefit is there in such a verse?" The bodhisattva answered: "Such a verse was spoken by the Buddhas to open the doctrinal path of emptiness. For the sake of this Dharma, I abandon body and life."' Now, the two treatises Wu buqian lun and Buzhenkong lun are able to open the path of the teaching of emptiness; the Buzhenkong lun clarifies paramārtha-satya, and the Wu buqian lun clarifies saṃvṛti-satya. 'Therefore next explaining the two truths to manifest the doctrinal gate of the Buddha': The two truths, absolute and conventional, are the essential gates of the Buddha's teaching; for this reason, following the Zongben, he explains the two truths. 'Yet for the cause of perfect rectitude, nothing surpasses prajñā': This refers to the Bore wuzhi lun; for the correct cause of nirvāṇa, there is nothing superior to prajñā. 'For the ultimate fruit, there is only nirvāṇa': For the ultimate fruit of prajñā, there is only the dharma of nirvāṇa. 'Therefore at the end unfolding the twofold profound': Because for this cause and fruit there is nothing higher, he clarifies at the very end these two levels of profound Dharma: prajñā is one profound, and nirvāṇa is one profound. Earlier, speaking of the absolute and the conventional refers to the first two treatises; later, speaking of the twofold profound refers to the latter two treatises. This is necessarily so, and requires no separate explanation. Regarding the 'twofold profound', Laozi says: 'Profound and yet more profound, the gate of all marvels.' Here these words are borrowed to designate nirvāṇa and prajñā. Because all sages dwell in this, it is called their abode.