肇論疏 1.7

1.7

第二、稱美人法也。人則肇法師，法則所作論。允者，信也。囑者，屬也。此字音有二音二義。二音者，一之欲反，二是時欲反，今取前音也。二義者，一是對屬義，二是眷屬義，今是前義也。《爾雅》云：屬，著也。亦可通後義也。《涅槃經．四依品》明四依菩薩出世護持正法，具煩惱性，能持禁戒，是名第一人。須陀洹人、斯陀含人，是名第二。阿那含人，是名第三。阿羅漢人，是名第四。言西國弘經屬在四依，則馬鳴、龍樹之流是也。爰傳茲土抑亦其例者，爰，於也。《爾雅》云：爰，易也。抑，按也。謂此土弘經之人，亦按四依之例，則安、遠、生、肇是也。至如彌天大德童壽桑門者，《高僧傳》云：釋道安至，習鑿齒造謁。既坐，自云：四海習鑿齒。安應聲答云：彌天釋道安。時人以為名答。今言彌天大德，即安法師也。《高僧傳》云：羅什法師，本名鳩摩羅耆婆，此云童壽。以其善解文什，故云羅什。今言童壽，即什法師也。桑門者，古人譯經名為桑門，近云沙門，皆是梵音輕重之異，此云寂志也。並創始命宗圖辨格致者，創，初也。命，告也。宗，尊也。圖，度也。格，量也。致，理致也。如安法師立義，以性空為宗，作《性空論》。什法師立義，以實相為宗，作《實相論》，是謂命宗也。圖度辨才，格量理致也。播揚宣述所事玄虛者，播，布也。宣布佛教，唯以虛玄為事耳。唯斯擬聖默之所祖者，《思益經》云：汝等比丘集會，當行二事：若聖說法、若聖默然。今言唯安、什二法師，所作軌儀，聖默之宗祖也。自降乎以還下，應云降斯已還，而言降乎，非文體也。凡著若僧傳者，謂顯著在傳也。至能正辨方言節文階級者，謂能分別方俗之言，節量經文階級次第也。善覈名教精搜義理者，覈，訓實。搜，訓索，謂能研覈名教之異同，搜求義理之差當也。揖此群賢語之所統者，揖，訓敬也，推敬前人為聖說法之所統者也。有美若人超語兼默者，《毛詩》云：有美一人，清揚婉兮，邂逅相遇，適我願兮。《論語》云：君子哉若人。今合此語共成一句。而言超語兼默者，超語兼超默。此言超者，謂前安、什二師唯得理而文有所闕，叡師、謝公唯得文而理有所闕。今肇法師文理兼備，故名為超，非謂肇法師文勝叡師及謝公、理勝什師及安公也。何者？論文自云：性空者諸法實相也。見法實相故為正觀，若其異者便為耶觀。安法師作《性空論》，什法師作《實相論》，皆究盡玄宗，何由可勝？叡法師作〈大智度論序〉云：夫萬有本於生生，而生生者無生。變化肇於物始，而始始者無始。然則無生無始者，物之性也。生始不動於性，而萬有陳於外、悔悋生於內者，其唯邪思乎。正覺有以見邪思之自起，故《阿含》為之作；知滯有之由惑，故《般若》為之鑒。然鑒本希夷，津涯浩汗，理超文表，趣絕思境，以言求之則乖其深、以智測之則失其旨，二乘所以顛沛於三藏，新學所以曝鰓於龍門者，豈不然乎。謝靈運文章秀發，超邁古今。如涅槃元來質樸，本言手把脚蹈得到彼岸。謝公改云運手動足截流而度。又如作詩云：白雲抱幽石，碧篠媚清漣。又雲日相暉映，空水共澄鮮。此復何由可及？直以肇師兼文兼理，故名勝耳。有人云：肇法師語，超叡公、謝公，故云超語。默同安公、什公，亦可然也。標本則句句深達佛心、明末則言言備通眾教者，本謂〈宗本義〉，末謂〈涅槃論〉也。諒是大乘懿典方等博書者，諒，信也，《小雅》懿，深也，謂此論是深典博大之書耳。自古自今著文著筆者，此應言自古及今，不應言自今。而今云爾者，欲對下著文著筆故也。文家以有韻為文、無韻為筆，劉氏《文心調龍》非此語云：孔子曰：文王既沒，文不在茲乎。可有韻乎？固不然也。詳汰名賢所作諸論者，此言支法詳。作《實相論》有二家，一者是什法師作，今無此本；二者是支法詳問、釋慧儀答，此乃是慧儀法師作，非支法詳作也。或六家七宗爰延十二者，江南本皆云六宗七宗。今尋記傳，是六家七宗也。梁朝釋寶唱作《續法論》一百六十卷云：宋莊嚴寺釋曇濟，作《六家七宗論》。論有六家，分成七宗。第一本無宗、第二本無異宗、第三即色宗、第四識含宗、第五幻化宗、第六心無宗、第七緣會宗。本有六家，第一家分為二宗，故成七宗也。言十二者，《續法論》文云：下定林寺釋僧鏡作《實相六家論》，先設客問二諦一體，然後引六家義答之。第一家以理實無有為空，凡夫謂有為有，空則真諦、有則俗諦。第二家以色性是空為空，色體是有為有。第三家以離緣無心為空，合緣有心為有。第四家以心從緣生為空，離緣別有心體為有。第五家以邪見所計心空為空，不空因緣所生之心為有。第六家以色色所依之物實空為空，世流布中假名為有。前有六家、後有六家，合為十二家也，故曰爰延十二也。並判其臧否辨其差當，臧否差當即是非也。前六家論中，判第四家為臧，餘五家為否。後六家論中，辨前五家為差，後一家為當也。唯此憲章無弊斯咎者，憲，法也，十二家皆有是非之弊，今肇法師所作無有此弊，但是而無非也。良猶襟情泛若不知何係者，良，信也，襟是胸襟，情是性，泛然無所係滯也。若，是不計義。《周易》云：出涕沱若。溝者不計若寄，以其無有別義故，不計之耳。匹彼淵海數越九流者，淵海廣博，越九流之數。肇法師襟懷廣博，越詳、汰諸人也。淵海者，《小雅》深也。九流者，江有九江，河有九河，皆是九流也。九江者，《尋陽記》云：一者烏江、二者蜂江、三者烏土江、四者嘉靡江、五者畎江、六者污江、七者稟江、八者提江、九者菌江。九河，《爾雅》云：一者徒駭河、二者大史河、三者馬頰河、四者覆輔河、五者胡蘇河、六者簡河、七者潔河、八者鉤盤河、九者鬲津河也。挺拔清虛蕭然物外者，挺，出也，蕭然謂蕭條然也。肇法師才思挺出、清雅虛通，蕭然在物之外也。知公者希歸公採什者，知肇公之者希，歸向肇公者則收採其文什也。如曰不知則公貴矣者，曰者語端，《老子》云：知我者希則我貴矣。今用此語也。有人云：如日月，日用而不知者，殊非理也。

The second [section] praises the excellence of both person and Dharma. The person is Dharma Master Zhao, and the Dharma is the treatises he composed. Yun ('truly') means 'faithfully' or 'truly'. Zhu ('belonging to') means 'entrusted' or 'pertaining to'. This character has two pronunciations and two meanings. As for the two pronunciations, the first is fan reading of zhi and yu [zhu], and the second is fan reading of shi and yu [shu]; here the former pronunciation is adopted. As for the two meanings, the first is the sense of 'entrusted to' or 'pertaining to', and the second is the sense of 'kin' or 'entourage'; here it is the former sense. The Erya says: 'Zhu means to attach.' It can also be understood in the latter sense. The 'Chapter on the Four Reliances' in the Nirvāṇa Sūtra explains that the catur-pratiśaraṇa bodhisattvas appear in the world to protect and uphold the true Dharma: one who possesses afflictive nature yet is able to maintain the moral prohibitions is called the first person; srotāpanna and sakṛdāgāmin individuals are called the second; anāgāmin individuals are called the third; and arhat individuals are called the fourth. The statement that in the Western countries the propagation of the scriptures belonged to the Four Reliances refers to the likes of Aśvaghoṣa and Nāgārjuna. As for 'When transmitted to this land, it likewise followed this precedent': yuan means 'in' or 'at'. The Erya says: 'Yuan means change.' Yi means 'according to'. It means that those who propagated the scriptures in this land likewise followed the precedent of the Four Reliances, namely [Dao]an, [Hui]yuan, [Dao]sheng, and [Seng]zhao. As for 'As for the Venerable of Vast Heavens and the Kumārajīva Śramaṇa': the Gaoseng zhuan states that when Shi Dao'an arrived, Xi Zuochi came to pay a visit. Once seated, Xi declared: 'Xi Zuochi of the Four Seas.' Dao'an immediately replied: 'Shi Dao'an of Vast Heavens.' Contemporaries considered this a renowned repartee. Here, 'Venerable of Vast Heavens' refers precisely to Dharma Master [Dao]an. The Gaoseng zhuan states that Dharma Master Kumārajīva was originally named Jiumoluoqipo, which is translated here as Tongshou ('Youthful Longevity'). Because he was adept at understanding literary compositions, he was called Luoshi. Here, 'Tongshou' refers precisely to Dharma Master [Kumārajīva]. As for 'śramaṇa' (sangmen): ancient translators of the scriptures rendered it sangmen, while recent ones call it shamen; these are merely differences in lightness and heaviness of Sanskrit phonetic rendering, translated here as 'calming the mind'. As for 'Together they initiated the founding of doctrines and projected distinctions to investigate principles': chuang means 'beginning'. Ming means 'proclaiming'. Zong means 'venerating' or 'fundamental doctrine'. Tu means 'estimating' or 'planning'. Ge means 'measuring'. Zhi means 'underlying principle'. For example, Dharma Master [Dao]an established the teaching taking prakṛti-śūnyatā as the fundamental doctrine and composed the Xingkong lun. Dharma Master Kumārajīva established the teaching taking dharmatā as the fundamental doctrine and composed the Shixiang lun; this is called 'founding of doctrines'. 'Projected distinctions to investigate principles' means estimating with eloquence and measuring the underlying principles. As for 'Disseminating and expounding, their endeavor was the profound and empty': bo means 'spreading'. They widely proclaimed the Buddhist teachings, taking only the empty and profound as their endeavor. As for 'Only these served as the ancestors of emulation of noble silence': the Viśeṣacintibrahma-paripṛcchā Sūtra states: 'When you bhikṣus assemble, you should engage in two things: either the noble discourse on the Dharma or noble silence.' Here it means that only the models and standards established by the two Dharma Masters [Dao]an and Kumārajīva are the ancestral source of noble silence. From 'From their descent down to the present' downward: it ought to say 'From them down to the present'; to say 'descending upon' is not proper literary style. 'All those recorded in the Biographies of Monks' means being prominently recorded in the Gaoseng zhuan. As for 'To the extent of correctly discerning regional dialects and regulating the grades of the scriptural texts': it means being able to distinguish regional vernacular speech and modulate the hierarchical sequence of scriptural texts. As for 'Skilled at examining the conventional teachings and thoroughly investigating principles': he is glossed as 'verifying'. Sou is glossed as 'searching'. It means being able to research and verify the similarities and differences in the conventional teachings, and search out the errors and rectitude of the doctrinal principles. As for 'Saluting this assembly of worthies as that which unifies speech': yi is glossed as 'respecting'; it means paying homage to the predecessors as that which unifies the noble discourse on the Dharma. As for 'There is such a fine person who surpasses speech and combines silence': the Mao Commentary to the Shijing states: 'There is a fine person, clear-eyed and graceful; meeting by chance, she fulfills my desire.' The Analects states: 'A noble man indeed is such a person!' Here these words are combined to form a single phrase. And as for saying 'surpasses speech and combines silence': he surpasses speech and also surpasses silence. Here, 'surpasses' means that the earlier two masters, [Dao]an and Kumārajīva, attained only principle while their literary expression was somewhat deficient, whereas Master [Seng]rui and Lord Xie [Lingyun] attained only literary expression while their principle was somewhat deficient. Now Dharma Master Sengzhao possesses both literary expression and principle, and therefore is called 'surpassing'; it does not mean that Dharma Master Sengzhao's literary expression excels Master [Seng]rui and Lord Xie, nor that his principle excels Master Kumārajīva and Master [Dao]an. Why is this? The text of the treatise itself says: 'Prakṛti-śūnyatā is the dharmatā of all phenomena. Seeing the dharmatā of phenomena is therefore right contemplation; if it diverges from this, it is wrong contemplation.' Dharma Master [Dao]an composed the Xingkong lun, and Dharma Master Kumārajīva composed the Shixiang lun; both thoroughly plumbed the profound principle—on what basis could one excel them? Master [Seng]rui composed the 'Preface to the Dazhidu lun', which states: 'All existing things originate from generating what generates, yet that which generates is ungenerated. Transformations begin at the origin of phenomena, yet the origin of origins has no origin. Thus, being ungenerated and without origin is the nature of phenomena. Origin and beginning do not deviate from this nature; yet all existing things are displayed without and regret and remorse arise within—is this not solely due to deviant thoughts? The Correctly Enlightened One, having seen that deviant thoughts arise of themselves, therefore produced the Āgamas for their sake; knowing that attachment to existence stems from delusion, he therefore provided Prajñā as a mirror for it. Yet this mirror is fundamentally subtle and tranquil, its shores vast and limitless; its principle transcends the surface of words, its import eludes the realm of thought. If one seeks it through words, one violates its depth; if one measures it through intellect, one loses its meaning. Is this not why the Two Vehicles stumbled over the Tripiṭaka, and new scholars exposed their gills at the Dragon Gate?' Xie Lingyun's literary style was brilliant and outstanding, transcending past and present. For example, the Nirvāṇa [Sūtra] was originally unadorned, initially stating: 'grasping with hands and treading with feet, one reaches the other shore'; Lord Xie changed it to: 'moving the hands and stirring the feet, one cuts across the current and crosses over.' Again, as in his poetry: 'White clouds embrace the secluded rocks; green bamboo charms the clear ripples.' And: 'Clouds and sun reflect each other; the sky and water share a lucid freshness.' How could one possibly match this? It is simply because Master Sengzhao combined both literary expression and principle that he is called superior. Some say: Dharma Master Sengzhao's speech surpasses Lord [Seng]rui and Lord Xie, hence it is said 'surpasses speech'; while his silence is equal to Master [Dao]an and Master Kumārajīva—this may also be so. As for 'Indicating the root, every phrase deeply reaches the Buddha's mind; clarifying the branch, every word fully penetrates the manifold teachings': 'root' refers to the 'Zongben yi', and 'branch' refers to the 'Niepan [wuming] lun'. As for 'Truly it is a fine canon of the Mahāyāna and a comprehensive book of the Vaipulya': liang means 'truly'. In the 'Daya', yi means 'deep' or 'fine'; it means that this treatise is a profound canon and an extensive book. As for 'From antiquity and from the present, composing texts and composing writings': here it should have said 'from antiquity down to the present'; it should not say 'from the present'. The reason it is stated thus now is to correspond to 'composing texts and composing writings' below. Literary critics take rhymed works as 'wen' (texts) and unrhymed works as 'bi' (writings). Liu's Wenxin diaolong critiques this saying: 'Confucius said: "King Wen having passed away, is wen not lodged here?" Could it have had rhyme? It certainly was not so.' As for 'Carefully sifting through the various treatises composed by famous worthies': this refers to Zhi Faxiang. There are two versions of the Shixiang lun: one composed by Dharma Master Kumārajīva, which is no longer extant today; and the second being Zhi Faxiang's questions and Shi Huiyi's answers, which was composed by Dharma Master Huiyi, not by Zhi Faxiang. As for 'Or the six houses and seven lineages, extending even to twelve': editions from south of the Yangtze all read 'six lineages and seven lineages'. Now, examining the records and biographies, it is 'six houses and seven lineages'. Shi Baochang of the Liang dynasty composed the Xu fa lun in one hundred and sixty fascicles, which states: 'Shi T济 [Tanji] of Zhuangyan Monastery under the Song composed the Liujia qizong lun (Treatise on the Six Houses and Seven Lineages). The treatise has six houses, divided into seven lineages: 1. the Original Non-being lineage; 2. the Variant Original Non-being lineage; 3. the Matter as Such lineage; 4. the Consciousness-containing lineage; 5. the Illusory Transformation lineage; 6. the No-mind lineage; and 7. the Causal Combination lineage. Originally there were six houses; the first house was divided into two lineages, hence making seven lineages.' As for 'twelve': the text of the Xu fa lun states: 'Shi Sengjing of Lower Dinglin Monastery composed the Shixiang liujia lun (Treatise on the Six Houses on the Dharmatā). First he posited an interlocutor's question on the single substance of the two truths, and then cited the doctrines of the six houses to answer it: The first house takes the principle being truly non-existent as emptiness, and ordinary people regarding it as existent as existence; emptiness is the paramārtha-satya, and existence is the saṃvṛti-satya. The second house takes the nature of matter being empty as emptiness, and the substance of matter being existent as existence. The third house takes the mind being absent apart from conditions as emptiness, and the mind being present when combined with conditions as existence. The fourth house takes the mind being produced from conditions as emptiness, and there being a distinct substance of mind apart from conditions as existence. The fifth house takes the mind posited by wrong views being empty as emptiness, and the mind produced from causes and conditions being not empty as existence. The sixth house takes the actual emptiness of the matter upon which form relies as emptiness, and the conventional designation in worldly circulation as existence.' There were six houses before and six houses after, combining to make twelve houses; hence it is said 'extending even to twelve'. As for 'Both judging their merits and defects, and discerning their errors and rectitude': 'merits and defects' and 'errors and rectitude' simply mean right and wrong. In the treatise on the earlier six houses, the fourth house was judged as having merit, and the remaining five houses as defective. In the treatise on the latter six houses, the first five houses were discerned as erroneous, and the last house as correct. As for 'Only these models are free from such defects': xian means 'model' or 'standard'. All twelve houses suffered from the defects of right and wrong; what Dharma Master Sengzhao composed is free from these defects, being entirely correct without error. As for 'Truly because his inner sentiments were unconstrained, not knowing any attachment': liang means 'truly'. Jin refers to the chest [bosom], and qing refers to the nature; 'unconstrained' means free of attachment or hindrance. Ruo has the sense of 'not minding'. The Zhouyi states: 'Tears streaming down profusely.' A ditch does not reckon what is deposited in it; because it has no separate intent, it does not calculate it. As for 'Rivaling that abyss and ocean, exceeding the number of the nine streams': the abyss and ocean are vast, exceeding the number of the nine streams. Dharma Master Sengzhao's broad mind exceeded persons such as [Zhi Fa]xiang and [Zhu Fa]tai. 'Abyss and ocean' means deep in the 'Xiaoya'. As for 'nine streams': of rivers there are the Nine Jiang, and of the Yellow River there are the Nine He; both are nine streams. As for the Nine Jiang, the Xunyang ji states: 1. Wujiang; 2. Fengjiang; 3. Wutujiang; 4. Jamijiang; 5. Quanjian; 6. Wujiang; 7. Bingjiang; 8. Tijiang; 9. Junjiang. As for the Nine He, the Erya states: 1. Tuhai River; 2. Dashi River; 3. Majia River; 4. Fufu River; 5. Husu River; 6. Jian River; 7. Jie River; 8. Goupan River; 9. Gejin River. As for 'Eminent, clear and vacuous, aloof beyond external things': ting means 'outstanding'. Xiaoran means 'aloof and untrammeled'. Dharma Master Sengzhao's intellectual talent was outstanding, pure, elegant, empty and open, aloof beyond worldly things. As for 'Few are those who understand the master; those who turn to the master gather his compositions': those who understand Master [Seng]zhao are few; those who turn toward Master Sengzhao collect and gather his writings. As for 'As it is said, if one is not understood, then the master is treasured': yue is an introductory particle. Laozi states: 'Those who understand me are few; therefore, I am treasured.' Here this phrase is applied. Some say it means: 'Like the sun and moon, daily used yet not understood'—this is entirely illogical.