肇論疏 3.11

3.11

第四、謙退也。識闇才短耳。《漢書》云：蒙，荷也。漠漠，不分明也。為竭愚不已如似有解，竭盡愚心，自謂不止，遂如有解也。然未經高勝先唱不敢自決，似是見新《涅槃經》本，未有高勝之人先講，故云不自決耳。不幸什公去世諮參無所，不幸，無幸也。先師既亡，何所諮問也。而陛下聖德不孤，《論語》德不孤另必有隣也。神契，謂契於神理。亦可心神契會，不待言也。目擊道存，《莊子外篇．田子方章》云：仲尼見溫伯雪子不言。子路曰：夫子欲見溫伯雪子久矣。見之而不言，何也？仲尼曰：若夫人者，目擊而道存，亦不可以容聲也。快盡，《說文》云：快，喜也。以啟末俗，故能振彼玄風，啟茲末俗。至姚興時大弘佛法，今稱此事也。

Fourth is expressing modesty and stepping back. His understanding was dim and his talent short. The Book of Han says, "Meng means to receive [favours]." "Momo" means unclear. As for "exhausting my foolishness without ceasing, as if having an understanding," having completely exhausted his foolish mind and considering himself not to have ceased, he thereupon seemed to have an understanding. However, "having not undergone the leading chanting of eminent and superior [masters], I did not dare to decide on my own"; it seems he saw a newly translated manuscript of the Nirvāṇa Sūtra, but since there had not yet been an eminent and superior person to lecture on it first, he therefore says he did not decide on his own. "Unfortunately Master [Kumāra]jīva passed away, and there was nowhere to consult"; "unfortunate" means having no good fortune. With his late teacher already deceased, whom could he consult? "Yet Your Majesty's sage virtue is not solitary"; The Analects says, "Virtue is not solitary; it must have neighbours." "Divine accord" refers to being in accord with the divine principle. It can also mean the mind and spirit meet in accord without waiting for words. "Seeing it at a glance, the Way is present": The Zhuangzi Outer Chapters, "Tian Zifang", says, "Zhongni saw Wenbo Xuezi and did not speak. Zilu said, 'Master, you have long wished to see Wenbo Xuezi; why do you not speak when you see him?' Zhongni said, 'With a man like that, seeing him at a glance the Way is present; there is simply no place to introduce words.'" "Thoroughly exhaustive [kuaici]": The Shuowen says, "Kuai means joyful." "To instruct the latter-day world": therefore he was able to stir that profound wind and instruct this latter-day world. When it came to the time of Yao Xing, the Buddha-Dharma was greatly propagated; this refers to that matter.