肇論疏 1.75

1.75

第二、正是論文也。文中有六：第一、引教以明空；第二、據理以明空；第三、重引教以明空；第四、重據理以明空；第五、就名實以明空；第六、結會以明空。引教據理所以為異者，引教則先引經，然後釋成；據理則先明所以，然後引經論帖釋也。今初引教文有三段：第一、正引兩論以明空；第二、解釋論意；第三、引經證成。今初。言摩訶衍論者，《大智度論》也。通指一部論意，亦可但指論中一文。文云：譬如鏡中像，非鏡亦非面，非有亦非無也。中論者，通指一部論意，亦可但指論中一文。文云：若使無有有，云何當有無？有無既已無，知有無者誰也。而言第一真諦者，自從者字已上，是二論之文。今言第一，肇法師之語。明此兩論所說，是第一義諦，亦名真諦，故合說也。

Second, the actual text of the treatise proper. Within the text there are six parts: first, citing the teaching to clarify emptiness; second, relying on principle to clarify emptiness; third, reiterating the citations of the teaching to clarify emptiness; fourth, reiterating the reliance on principle to clarify emptiness; fifth, approaching names and realities to clarify emptiness; sixth, concluding and integrating to clarify emptiness. Why citing the teaching and relying on principle differ: citing the teaching first quotes a scripture and then explains it to completion; relying on principle first clarifies the reason, and then quotes scriptures and treatises to provide a gloss and explanation. Now, in the first part, citing the teaching, there are three sections: first, directly quoting two treatises to clarify emptiness; second, explaining the treatises' intention; third, citing a scripture for confirmation. Now, the first. When it says "the Mahāyāna Treatise," it refers to the Da zhidu lun. It generally indicates the purport of the whole treatise, but may also refer merely to a single passage in the treatise. The passage states: "Just like an image in a mirror, it is neither the mirror nor the face, neither existent nor non-existent." As for the Madhyamakaśāstra (Zhong lun), it generally indicates the purport of the whole treatise, but may also refer merely to a single passage in the treatise. The passage states: "If there were no existence, how could there be non-existence? Since both existence and non-existence are already non-existent, who is it that knows existence and non-existence?" As for the words "the supreme ultimate truth": from the character zhe (者) onward above are the words of the two treatises. Here, the word "supreme" is the phrasing of Master Sengzhao. It clarifies that what these two treatises teach is the supreme ultimate truth (paramārtha-satya), also called the truth of reality (zhen-di); hence they are stated together.