肇論疏 1.45

1.45

第二、正是論文也。文有六章：第一、引經明不遷；第二、指物明不遷；第三、遣惑明不遷；第四、會教明不遷；第五、反常明不遷；第六、結會明不遷。今初，引一經一論以標於指歸，明不遷之宗本也。道行者，《小品般若》也。叡法師〈小品序〉云：章雖三十，貫之者道；言雖十萬，佩之者行。行凝然後無生，道足然後補處也。中觀者，《中論》，一名《中觀論》，以此論中明觀因緣等法故也。然彼論中無有此語，應是取〈去來品〉意耳。〈去來品〉云：已去無有去，未去亦無去，離已去未去，去時亦無去。今取此意，故云去者不至方也。斯皆即動而求靜以知物不遷明矣者，經云無來無去，論云無去，此之二文皆是即去明無去，非謂離去有無去。即去無去，是謂不遷之義，一論之旨歸也。

Second is the actual text of the treatise. The text contains six sections: first, citing sūtra to clarify non-movement; second, pointing to things to clarify non-movement; third, dispelling delusions to clarify non-movement; fourth, harmonizing teachings to clarify non-movement; fifth, reversing common views to clarify non-movement; sixth, concluding and synthesizing to clarify non-movement. Now, in the first [section], one sūtra and one treatise are cited to indicate the ultimate purport, clarifying the fundamental doctrine of non-movement. "Daoxing" refers to the Xiaopin bore (Aṣṭasāhasrikā Prajñāpāramitā). Master Sengrui's "Preface to the Xiaopin" states: "Although the sections are thirty, that which threads through them is the Way; although the words are a hundred thousand, that which holds them is practice. Only when practice solidifies is there non-arising; only when the Way is complete does one occupy the stage of succession." "Zhongguan" refers to the Zhonglun, also named the Zhongguan lun (Mūlamadhyamakakārikā), because in this treatise the contemplation of things such as causes and conditions is clarified. However, these specific words do not appear in that treatise; it must be that he takes the meaning of the "Gatāgata-parīkṣā" (Chapter on Going and Coming). The "Chapter on Going and Coming" states: "That which has already gone does not have going; that which has not gone also does not have going; apart from what has gone and what has not gone, in going at the present time there is also no going." Now taking this meaning, he therefore says: "that which goes does not reach a destination." As for "These all seek stillness directly within movement to know that the non-movement of things is evident," the sūtra says there is neither coming nor going, and the treatise says there is no going; both of these passages clarify no going right within going, not that apart from going there is non-going. Non-going right within going is the meaning of non-movement, the ultimate purport of the treatise.