肇論疏 1.69

1.69

第二、破晉朝支道林即色遊玄義也。今尋林法師《即色論》，無有此語。然《林法師集》別有〈妙觀章〉，云：夫色之性也，不自有色。色不自色，雖色而空。今之所引，正此引文也。夫言色者當色色即色豈待色色而後為色哉者，此猶是林法師語意也。若當色自是色，可名有色。若待緣色成果色者，是則色非定色也。亦可云若待細色成麁色，是則色非定色也。此直悟色不自色未領色之非色者，正破也。有本作「悟」，有本作「語」，皆得也。此林法師但知言色非自色因緣而成，而不知色本是空，猶存假有也。

Second, refuting the doctrine of Matter as Such Wandering in the Profound of Zhi Daolin of the Jin dynasty. Now, seeking in Master Daolin's Treatise on Matter as Such, these words are not found. However, in the Collected Works of Master Daolin there is separately a "Chapter on Wondrous Contemplation," which states: "As for the nature of matter, it does not possess matter of itself. Since matter is not matter of itself, though it is matter, it is empty." What is quoted here is precisely this passage. "Now, speaking of matter, when matter is matter, matter is precisely matter; how could it wait for matter to be matter before becoming matter?": this is still Master Daolin's intended meaning. If, corresponding to matter, it were of itself matter, it could be called having matter. If it waits for causal conditions of matter to bring about the resultant matter, then matter is not fixed matter. One could also say: if it waits for subtle matter to form coarse matter, then matter is not fixed matter. "This merely realizes that matter is not matter of itself, but fails to grasp that matter is non-matter": this is the direct refutation. Some editions have "realize" (悟), and some have "speak" (語); both are acceptable. This Master Daolin only knew to say that matter is not matter of itself and is produced through causes and conditions, but did not know that matter is fundamentally empty, still retaining provisional existence.