肇論疏 1.5

1.5

就此序中，開為兩段：前，且明作之元由；後，正序肇論之宗旨。就前文中開為六段：第一、標舉論名；第二、稱美人法；第三、慶幸逢遇；第四、非斥譏嫌；第五、申述元情；第六、宣明序意。今言率者，《爾雅》云：率，勸也。慧達者，名也。長安者，秦家本都咸陽，漢家移都長安。長安是秦時鄉名，即以本為名，名長安縣也。釋僧肇法師者，梁朝會稽嘉祥寺皎法師撰《高僧傳》云：釋僧肇，京兆人，家貧以傭書為業。遂因繕寫，歷觀經史，備盡墳籍。深好玄微，每以老莊為心要，嘗讀老子《道德章》，歎曰：美則美矣，然期神冥累之方猶未盡也。後見古《維摩經》，歡喜頂戴受持，披習翫味，乃言始知所歸矣。因此出家學道，善解方等，兼通三藏。及在冠年而名振關輔，時競舉之徒莫不猜其早達，咸千里負糧入關抗辨。肇既才思幽玄又善談說，承機挫銳曾不留滯。時京中宿儒及關外英彥，莫不抱其鉾辨負氣摧衂。後羅什至姑臧，肇自遠從之，什嗟賞無極。及什適長安，肇亦隨還。姚興命肇、僧叡等入逍遙園，詳定經論。肇以去聖人久遠，文義舛雜，先舊所解時有乖謬。乃見什諮稟，所悟更多。因著〈宗本義〉、〈物不遷論〉、〈不真空論〉、〈般若無知論〉竟以呈什。什讀之稱善，乃謂肇曰：吾解不謝子，辭當相抱。時廬山劉遺民，見肇此論，歎曰：不意方袍復有平仲。因以呈遠公，遠乃撫机歎曰：未嘗有也。因共披尋翫味，更存往復。及什亡後，追悼永往，翹思彌勵，乃著〈涅槃無名論〉以上秦主姚興。興答旨慇懃，備加贊述，即勅令繕寫，班諸子姪。其為時所重如此。晉義熙十年，卒於長安，春秋三十有一矣。

Within this preface, it is divided into two sections: first, it briefly explains the origin of its composition; second, it properly prefaces the fundamental doctrine of the Zhaolun. Within the former text, it is divided into six passages: first, presenting the name of the treatise; second, praising the person and the Dharma; third, rejoicing at the fortunate encounter; fourth, refuting doubts and criticisms; fifth, stating the original feelings; sixth, making known the purpose of the preface. Now, regarding the word "leads" (shuai): the Erya says, "Shuai means to encourage." Huida is his personal name. Regarding Chang'an: the Qin house originally had its capital in Xianyang; the Han house moved its capital to Chang'an. Chang'an was a village name in Qin times, and using the original [name] as the name, it was named Chang'an County. Regarding Dharma Master Shi Sengzhao: Master Jiao of Jiaxiang Monastery in Kuaiji under the Liang dynasty, in composing the Biographies of Eminent Monks, states: "Shi Sengzhao was a man of Jingzhao. His family was poor, and he made his living as a scribe for hire. Consequently, by copying, he perused the scriptures and histories and thoroughly mastered the ancient classics. He deeply loved the profound and subtle, and always took Laozi and Zhuangzi as his core essentials. He once read Laozi's Daode chapters and sighed, saying: 'Beautiful indeed it is! Yet as for the method of letting the spirit merge into transcendence of entanglement, it is still not exhaustive.' Later, seeing the old Vimalakīrtinirdeśa, he rejoiced, held it on the crown of his head to uphold and recite it, opened and studied it, savouring its flavor, and then said: 'Only now do I know where to return.' Thereupon he went forth as a monk to study the Way, understood the vaipulya well, and also mastered the tripiṭaka. When he reached capping age (twenty), his name shook the Passes and Metropolitan Region. At that time, those who vied to rise in prominence all resented his early preeminence; they all carried provisions over a thousand li, entering the Passes to debate him. Since Sengzhao possessed talents and thoughts that were hidden and profound, and was also good at eloquent discussion, he seized the occasion and blunted their sharpness without ever hesitating. At that time, the senior scholars in the capital and the outstanding talents outside the Passes all held their lances of debate and, bearing their pride, were defeated. Later, when Kumārajīva arrived in Guzang, Sengzhao went from afar to follow him; Kumārajīva praised and admired him boundlessly. When Kumārajīva went to Chang'an, Sengzhao also followed him back. Yao Xing ordered Sengzhao, Sengrui, and others to enter Xiaoyao Garden to scrutinize and finalize the sūtras and treatises. Because Sengzhao considered that the distance in time from the sages was vast, the textual meanings were contradictory and confused, and the interpretations of former elders were at times erroneous, he went to see Kumārajīva to consult and receive instruction, and what he realized was even greater. Thereupon he composed the Zongben yi, the Wu buqian lun, the Buzhenkong lun, and the Bore wuzhi lun, and when finished, presented them to Kumārajīva. Kumārajīva read them and praised them as excellent, then said to Sengzhao: 'My understanding is no inferior to yours, but as for the literary style, I must embrace yours.' At that time, Liu Yimin of Mount Lu saw these treatises of Sengzhao and sighed, saying: 'I never expected that among the square-robed [monks] there would again be a Pingzhong!' Thereupon he presented them to Master [Hui]yuan. Master Yuan patted his table and sighed, saying: 'There has never been the like!' Thereupon they studied and savoured them together, maintaining further exchanges. After Kumārajīva passed away, mourning his eternal departure, [Sengzhao's] earnest reflections became even more invigorated, whereupon he composed the Niepan wuming lun to present to the Qin ruler, Yao Xing. Yao Xing's reply was earnest, adding full praise and commentary, and he immediately ordered copies to be made and distributed among his sons and nephews. So greatly was he esteemed in his day! In the tenth year of the Yixi era of the Jin dynasty, he died in Chang'an, at the age of thirty-one."