肇論疏 1

English (machine translation) 1

Language: English

1.2

Preface to the Treatises of Sengzhao, composed by Master [Hui]da of Xiaozhaoti Monastery.

In this treatise, the text has two chapters: first, the text of the preface; second, the root treatises. Now, in saying "Preface to the Treatises of Sengzhao": during the time of Yao Xing of the Later Qin, the Dharma Master Shi Sengzhao of Chang'an composed treatises such as the Zongben yi and the Wu buqian lun. The title is established after the person; hence it is called Zhaolun. It narrates the intent of the treatises composed by Master Sengzhao; hence it is named a preface (xu). The Erya says: "The east and west walls are called xu." Guo Xiang's commentary states: "It is that by which the inner and outer are arranged and distinguished." Now, Master Huida narrates the treatise's intent to serve as the gradual entryway into the treatises, just as the east and west walls serve as the xu of a residential compound; thus it is named a preface. As for saying "composed by Master [Hui]da of Xiaozhaoti Monastery": Jiangning County in Runzhou was formerly Danyang Commandery. Beginning from the Wu dynasty down to the Song, Qi, Liang, and Chen, Buddhism flourished throughout the Six Dynasties. Saṅghārāmas and monasteries joined beams and linked roof tiles; overlapping names frequently occurred. For example, regarding Zhuangyan Monastery, there were Dazhuangyan and Miaozhuangyan; for Zhaoti Monastery, there were Dazhaoti and Xiaozhaoti. Dazhaoti was built in the Liang dynasty; Xiaozhaoti was built in the Jin dynasty. Master Huida was a man of the Chen dynasty and a monk of Xiaozhaoti Monastery. In the Chen dynasty, there was more than one person named Da; hence his monastery is designated to distinguish him. Some editions simply say "compiled by Xiaozhaoti." "Compiling" (zhuan) means gathering together; it is not original composition. One ought to say "composed" (zuo), not "compiled" (zhuan). Simply saying "Xiaozhaoti" without giving his personal name is because south of the Yangtze River, they respected the Dharma Master and did not utter his name, therefore only designating his monastery. However, this Dharma Master was not proficient in literary forms, and the preface to the treatise he composed contains many vulgar phrasings. It is merely because his narration of the treatises' fundamental doctrine is not without proper order that his noble intent is valued, as will be explained below. It is hoped that discerning scholars will kindly refrain from scoffing and censure.

1.4

From "Huida leads in folly" downward:

1.5

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."

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From "However, in the degenerate age the propagation of the scriptures properly belongs to the catur-pratiśaraṇa bodhisattvas" downward:

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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.

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From 'Huida, by crude fortune of heavenly favor' downward

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Third, rejoicing in having encountered [them]. 'Wei' means manifold, indicating that over many lifetimes there has been good fortune. 'Xing' means favored. And speaking of 'heavenly fortune' means heavenly favor; alternatively, in general, what is called 'heaven' means natural. Here, 'heavenly fortune' means naturally having good fortune. A note to the Shishuo says: 'Zhang Min, styled Ziyu, was a contemporary of Zhang Hua, but did not obtain an official post. He then composed the "Essay on Ziyu's Head Being Honored," which says: "You, sir, are by nature constrained and unversed in ritual propriety, mistakenly relying on heavenly fortune to lodge yourself." In speaking of heavenly fortune, it draws on this expression. For someone to attach the word 'fortune' (xing) to the subsequent clause is utterly laughable. 'Joyfully leaping without cease, yearning for the banquet and forgetting fatigue': joyfully leaping without knowing when to stop, and yearning for the drinking banquet without weariness. However, this character 'xiang' (yearn/feast) combines 'shi' (food) beneath 'xiang' (village); nowadays it is mostly written as 'xiang' (direction), which is also acceptable. Some editions have 'yin' (sound), which is incorrect. 'Whenever unrolling and searching through them, one cannot help dancing with one's hands': Zixia's 'Preface to the Odes' says: 'Without knowing it, one's hands dance it and one's feet tread it.' Drawing on this expression here, the intended meaning is joy. 'How much more so for the treatises of the Madhyamaka, the Śata, and the Dvādaśanikāya, extending even to the profound sūtras of the vaipulya': The Xiaoya says: 'Ji means reach.' The Zuozhuan says: 'Ji means arrive.' It is also written with the character ji, and the meaning is the same. The Twelve Gate Treatise is called the 'Gate Contemplation' (Men Guan). Master Rui's 'Preface to the Madhyamakaśāstra' says: 'The Śataśāstra remedies the external so as to ward off heterodoxy; this text dispels the internal so as to wash away lingering attachments; the vast and profound breadth of the Mahāprajñāpāramitopadeśa, and the refined penetration of the Twelve Gate Contemplation.'

1.10

From 'The world's shallow wits all say' downward:

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Fourth, refuting criticism and disparagement. The transmission says 'wei yan' (saying); the character yan is written with the speech radical beside yan, but here it is written with the mouth radical beside yan, which is a vulgar character. 'What Sengzhao composed is still the absolute truth of the Chengshi and the comprehensive lineage of the Dilun': The lineage of the Chengshilun has the doctrine of absolute truth (paramārtha-satya), and the lineage of the Daśabhūmika-śāstra has the doctrine of the comprehensive lineage, meaning that the principle elucidated by Master Sengzhao is still the doctrine within those two treatises. 'Reckless talk drawn upon Zhuangzi and Laozi': It means that Master Sengzhao drew upon the words of Zhuangzi and Laozi to assist this treatise, making it reckless talk. 'Meng' means great. 'Lang' means wandering astray. 'This is truly speech of great malice, defrauding and slandering one already deceased': 'Gu' is malicious poison. The Shujing says: 'Using things to harm people is called gu.' It is just like the witchcraft incident under the Han dynasty. 'Mo' means passing away; the Xiaoya writes it as mo (die), and here it is written as mo (perish). Seeing that Master Sengzhao has passed away, they engage in this bullying, slander, and deception. Master Sengzhao borrowed the words of Zhuangzi and Laozi to proclaim the right path; how could he have taken Zhuangzi and Laozi themselves as the Dharma? That is certainly not so. 'Vulgar tunes of streets and lanes are not worthy to be picked up': These are rustic and vulgar sayings of streets and lanes, not to be gathered and collected.

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'Now the spiritual path has no form, and the quick mind finds it difficult to depict'—

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Fifth, recounting the original intention. It recounts Master Sengzhao's original intention, clarifying that it is not the same as Zhuangzi and Laozi. 'Spiritual path' means the marvelous path of the spirits, namely the Buddha-path. 'Min' means swift. 'Hui' (depict): the Analects says: 'Hui means painting.' 'Since the text is concise and the meaning far-reaching, proclaimed in multifaceted terms': Here it means that in composing the treatise, the text is limited, while the principle and sense are vast and far-reaching; without relying on the multifaceted words of Zhuangzi and Laozi, there would be no way to express and propagate the profound principle. Some editions have 'shuo' (proclaim). Some editions have 'gui' (deceptive/transformative). 'Gui' means transformation. 'How could Sengzhao's devised intent have been planned so?': How could Master Sengzhao's devised intention and harborings have been without good reason, taking the principle of Zhuangzi and Laozi to be the Buddha's principle? There is surely a good reason. 'If there are again those who blindly follow and become familiar with their words, I vow not to meet them life after life': The character 'xun' (follow/die for) ought to have the person radical beside xun; following things with one's body is called xun. Here it is written as xun (die for), which means accompanying into death. 'Xia' means to practice, or to join with. The meaning is: if there are again people who blindly follow and join with these words, then I vow life after life never to come face to face with such persons. 'Until having attained the mind of patience, I will return to save these inferior ones': Only after attaining the patience of non-arising will I return to save these inferior people.

1.14

From 'Huida has lingered in lecture halls for over twenty years' downward:

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Sixth, proclaiming and clarifying the intention of the preface. 'Lingered' means not parting. 'Lecture hall' means the lecture seats. The Shuowen says: 'Jiang means to practice.' The Zuozhuan says: 'Jiang means to plan.' The Zhouli says: 'The director of the market always identifies goods by displaying them in stalls.' This means that displaying products constitutes a stall (si). Here it means that in places of lecturing and explaining, tables and seats are set out, an arrangement like a market stall. 'It has been twenty years since lecturing began'; it can also mean twenty years since beginning to listen to lectures. 'Having frequently encountered stacked mats, only at the end did I behold this treatise': He also frequently encountered stacked mats, and only at the very end came to see this treatise. 'Stacked mats' refers to the Han emperor ordering the scholars to lecture and debate; the victor would take away the mat of the inferior. Dai Ping sat alone upon fifty stacked mats; the people of that time said: 'Explaining the classics without exhaustion is Dai, the Palace Attendant.' 'I merely deposit a preface, entrusting my awakening therein': Entrusting the awakened mind within the preface. 'Those who agree with me and those who are worthier than I, please await future sages': 'Si' means to wait. Those who agree with me and those who are worthier than I are to await future bright sages.

1.16

From 'Now the great division of profound meaning is designated original non-being' downward:

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Second, properly prefacing the fundamental doctrine of the treatises. Within the text there are four parts: first, prefacing the sequence; second, dispelling characteristics; third, praise; fourth, distinguishing. Now, first, regarding the words 'the great division of profound meaning': these words come from the Twelve Gate Treatise. That treatise says: 'The great division of profound meaning is what is called emptiness; if one thoroughly penetrates this meaning, one penetrates the Great Vehicle and fully possesses the six pāramitās without obstruction.' Now, because original non-being is the meaning of emptiness, it is stated at the very outset; this refers to the Zongben yi. As for saying 'the great division', it speaks of the overarching division. 'Jue' means its. 'Therefore establishing the fundamental doctrine and pointing out the dharmatā': Dharmatā is an alternative name for original non-being; because original non-being is a profound meaning, at the outset it establishes the words 'original non-being', 'dharmatā', and so forth. 'In opening the doctrinal path of emptiness, nothing surpasses the absolute and the conventional': 'Yu' means to surpass. The Nirvāṇa Sūtra says: 'The Bodhisattva of the Snowy Mountains, upon hearing half a verse, climbed a tree and gave up his body as payment for the verse. The tree spirit asked: "What benefit is there in such a verse?" The bodhisattva answered: "Such a verse was spoken by the Buddhas to open the doctrinal path of emptiness. For the sake of this Dharma, I abandon body and life."' Now, the two treatises Wu buqian lun and Buzhenkong lun are able to open the path of the teaching of emptiness; the Buzhenkong lun clarifies paramārtha-satya, and the Wu buqian lun clarifies saṃvṛti-satya. 'Therefore next explaining the two truths to manifest the doctrinal gate of the Buddha': The two truths, absolute and conventional, are the essential gates of the Buddha's teaching; for this reason, following the Zongben, he explains the two truths. 'Yet for the cause of perfect rectitude, nothing surpasses prajñā': This refers to the Bore wuzhi lun; for the correct cause of nirvāṇa, there is nothing superior to prajñā. 'For the ultimate fruit, there is only nirvāṇa': For the ultimate fruit of prajñā, there is only the dharma of nirvāṇa. 'Therefore at the end unfolding the twofold profound': Because for this cause and fruit there is nothing higher, he clarifies at the very end these two levels of profound Dharma: prajñā is one profound, and nirvāṇa is one profound. Earlier, speaking of the absolute and the conventional refers to the first two treatises; later, speaking of the twofold profound refers to the latter two treatises. This is necessarily so, and requires no separate explanation. Regarding the 'twofold profound', Laozi says: 'Profound and yet more profound, the gate of all marvels.' Here these words are borrowed to designate nirvāṇa and prajñā. Because all sages dwell in this, it is called their abode.

1.18

From 'Although using prakṛti-śūnyatā to compare to original non-being, the origin can be named' downward:

1.19

Second, dispelling characteristics. 'Language, in its origin, cuts off speech and is not the sphere of mental activity': In speaking of the origin, it is the place where words are cut off, and hence it is not that in which the mind can operate. 'Yet unmoving corresponds to the conventional, and the conventional is unarisen': Saying that it is unmoving means that it is unarisen. 'Non-real constitutes the absolute, and the absolute is merely spoken of nominally': Saying that the non-real is the absolute means that it is merely spoken of as a provisional designation. 'If one can be free and untrammeled, broad and unhindered, revering this Single Path': This refers to the earlier Zongben lun. 'Dang' means vast, indicating being broad and unconstrained. 'Single Path' is an expression from the Nirvāṇa Sūtra. Its twelfth fascicle says: 'The real truth is the pure Single Path, without duality.' 'Purifying the ears and emptying the breast, speechlessly [understanding] the two truths': This refers to the earlier two treatises, Wu buqian lun and Buzhenkong lun. 'Purifying the ears' means listening in tranquility. 'Emptying the breast' means forgetting preoccupations. 'Speechlessly' means grasping the meaning. 'The two truths' means the absolute and the conventional. 'Here the skill of tranquil illumination is made manifest, and thus prajñā is non-knowing': 'Zhuo' means manifest. Being able to illuminate tranquilly in this way is precisely the meaning of prajñā being non-knowing. 'The virtue of being nameless arises, and nirvāṇa cannot be designated': 'Xing' means to arise. If one can tranquilly illuminate and know that dharmas cannot be named, this is precisely the meaning of nirvāṇa being nameless.

1.20

From 'I consider this exposition to be complete and exhaustive, emptying the Buddha's profound ocean' downward:

1.21

Third, praise. 'Qing' means completely, as when an overturned vessel contains nothing left. 'Yuan' means deep. 'Vast, boundless, exhausting the essence and characteristics of dharmas': Surging, broad, and shoreless, it exhausts the essence of the dharmatā of all dharmas. 'Though its words are concise, their meaning is rich; though its style is florid, its principle penetrates': 'Yue' means few; 'feng' means many. The Yijing says: 'Feng means great.' The Maoshi zhuan says: 'Feng means luxuriant.' 'Yi' means advancing, coming from the Xiaoya. That text says: 'Zao, zou, and yi mean to advance.' 'The rhetorical force is linked like a chain, while its import is truly solitary and grand': 'Linked like a chain' means unbroken. 'Gudan' means arising; the Mao Poetry says: 'Dan means wide.' The Erya says: 'Dan means great.' 'Daring to claim that supremely marvelous, fine words are entirely exhausted in this grand treatise': During the Han dynasty, Cao Gan of Kuaiji was skilled at keeping time and singing peacefully; while crossing the Zhejiang river, he drowned. Gan's daughter, Cao E, was twelve years old; unable to find Gan's corpse, she threw herself into the Zhejiang and died. After spending the night, she emerged embracing her father's corpse. Du Shang erected a stele for her on Mount Shangyu in Kuaiji. At the end of the Han, the court gentleman Cai Yong arrived at the stele by night; lacking a light, he felt it with his hands and read it, sighing in admiration at its literary skill. He then carved eight characters on the back of the stele, reading: 'Yellow silk, young woman, maternal grandson, mortar for pounding spices.' Later, Cao Cao and Yang Xiu read these words together, and Cao asked Xiu whether he understood them. Xiu answered: 'I understand.' Cao ordered Xiu not to speak, saying: 'Wait until I think about it.' After traveling thirty li he finally understood, and then sighed: 'Having wisdom and lacking wisdom differ by thirty li.' Later, Cao Cao killed Xiu, and all of Cao's sons pleaded for him. Cao said: 'This man is a dragon among men; I fear he cannot be harnessed by your powers.' He then executed him. 'Yellow silk' is silk beside color, which forms the character jue (supreme/silk). 'Young woman' is a girl; girl beside few forms the character miao (marvelous). 'Maternal grandson' is a female's son; female beside son forms the character hao (fine). 'Mortar for pounding spices' receives pungency; receiving beside pungent forms the character ci (words). Here it means that supremely marvelous, fine words are completely exhausted within this treatise. 'Hong' means great. 'Therefore Kumārajīva sighed, saying' below: these words appear in the 'Biography of Huiguan' in the Mingseng zhuan. This clarifies that Master Kumārajīva did not utter these words without reason. 'Manifest on brush and tablet': Master Sengzhao's literary style and principle are clearly manifested on brush and tablet. Ancient people used pheasant feathers to write upon bamboo slips and tablets; nowadays paper is also called tablet (du).

1.22

From 'Yet the fundamental doctrine is desolate and serene' downward:

1.23

Fourth, distinguishing what is a treatise from what is not a treatise. The "[Explanation of the] Fundamental Doctrine" is aloof and unencumbered, admitting of no dispute; therefore it is merely called an "explanation" (yi). The four texts from "[Things Do] Not Shift" onward, intending to receive and guide students, make hypothetical use of question and answer; therefore they are called "treatises" (lun). Some editions read "clear opening" (kaitong); other editions read "interconnection" (guanshe). The Xiaoya says: "Kai means 'to reach'." As for the statement that questions and answers analyzing and investigating are why they are called treatises: treatises are fundamentally aimed at analyzing principles; since these four sections analyze principles, they are simply named treatises.

1.24

The Meaning of the Fundamental Doctrine

1.25

"Doctrine" (zong) means ancestral source; "fundamental" (ben) names the root. Master Sengzhao takes original non-being, the dharmatā, and so on to be the fundamental doctrine of the various sūtras and treatises. Now, in clarifying this meaning, he therefore speaks of the "Meaning of the Fundamental Doctrine" (Zongben yi). Alternatively, one may take this brief text as the fundamental doctrine of the four treatises below; hence he says "Meaning of the Fundamental Doctrine". We now follow the latter explanation. This text has two divisions: the single text of the "Fundamental Doctrine" is termed the "setting forth of the doctrine"; the four treatises from "[Things Do] Not Shift" onward are termed the "clarification of the teaching".

1.26

As for "Original non-being, the dharmatā, the Dharma-nature, prakṛti-śūnyatā, and the confluence of conditions are just a single meaning":

1.27

The text of the treatise has four parts: first, clarifying the doctrine of original non-being and the dharmatā; second, clarifying the doctrine of neither existence nor non-existence; third, clarifying the doctrine of upāya and prajñā; fourth, clarifying the doctrine of the cessation-truth of nirvāṇa. The first, clarifying the doctrine of original non-being and the dharmatā, serves as the fundamental doctrine of the "Wu buqian lun". The second, clarifying the doctrine of neither existence nor non-existence, serves as the fundamental doctrine of the "Buzhenkong lun". The third, clarifying the doctrine of upāya and prajñā, serves as the fundamental doctrine of the "Bore wuzhi lun". The fourth, clarifying the doctrine of the cessation-truth of nirvāṇa, serves as the fundamental doctrine of the "Niepan wuming lun". Now, regarding the words "original non-being", etc., someone says: "This integrates and explains the doctrines of the five houses. Zhu Fatai composed the Benwu lun; Master Kumārajīva composed the Shixiang lun; Master Huiyuan composed the Faxing lun; Master Dao'an composed the Xingkong lun; Yu Daosui composed the Yuanhui erdi lun. Now he integrates these five houses; hence he says they are 'just a single meaning'." This is not the explanation. Why? If it were now integrating Zhu Fatai's Benwu lun, why would the beginning of the "Buzhenkong lun" criticize the doctrine of original non-being? Furthermore, when Master Huiyuan composed the Faxing lun, he asked himself: "Is prakṛti-śūnyatā the Dharma-nature?" and replied: "No. Prakṛti-śūnyatā takes its name from that which is emptied; Dharma-nature is the true nature of dharmas, not the name for emptiness." How could they now be integrated into one? Someone else says: "Zhi Faxiang composed a Shixiang lun, and it is this treatise that is now being integrated." This explanation is even less correct. Zhi Faxiang never met Master Kumārajīva; having learned of him, he went to Guanzhong and wrote a letter asking Master Kumārajīva's disciple Shi Huiyi about the meaning of the dharmatā. Huiyi sent a reply, and this was titled Shixiang lun. These were all contemporaries of Master Sengzhao, and their talents and learning were beneath Master Sengzhao's; would he really integrate and explain treatises composed by such people? Certainly not. We now simply say that these five are great doctrines found within the sūtras and treatises: some considered them identical, while others considered them different; Master Sengzhao now integrates them into one, declaring they are not different. Furthermore, the four starting with original non-being constitute the absolute [truth], while the confluence of conditions constitutes the conventional [truth]; he now integrates these two truths, absolute and conventional, as not different. As for the term "original non-being", it is as the Vimalakīrtinirdeśa says: "There is no self, no maker, and no receiver of retribution; yet good and bad deeds are never lost." This is the meaning of original non-being. The Renwang jing says: "Existence is fundamentally from non-existence; through causes and conditions dharmas are formed." This too is the meaning of original non-being. The Madhyamakaśāstra says: "If existence does not exist, how could there be non-existence? Since both existence and non-existence already do not exist, who is it that knows existence and non-existence?" It also says: "All dharmas cannot be apprehended, extinguishing all conceptual elaboration; there is no person and no place, and the Buddha has taught nothing." This too is the meaning of original non-being. As for the term "dharmatā", it is as the Vimalakīrtinirdeśa says: "Just as I contemplate the dharmatā of my own body, I contemplate the Buddha likewise. I contemplate the Tathāgata: he does not come from the prior limit, does not go to the posterior limit, and now does not abide in the present; I do not contemplate form, do not contemplate the suchness of form, and do not contemplate the nature of form." This is the meaning of the dharmatā. The Madhyamakaśāstra says: "The dharmatā of all dharmas is that the movements of mind and words are severed; without arising and without cessation, quiescent like nirvāṇa." This too is the meaning of the dharmatā. As for the term "Dharma-nature", it is as the Pañcaviṃśatisāhasrikā Prajñāpāramitā says: "The Dharma-nature, the Dharma-abode, the Dharma-realm, and the limit of reality: whether there is a Buddha or no Buddha, the nature and characteristics of dharmas constantly abide." This is the meaning of Dharma-nature. Fascicle three of the Shengtianwang bore has a "Dharma-nature Chapter", which broadly clarifies that the Dharma-nature is inconceivable. This nature is the root of the dharmas of all Buddhas, through which merit and wisdom are produced. The Madhyamakaśāstra says: "The nature possessed by the Tathāgata is the very nature of the world; the Tathāgata has no nature, and the world likewise has no nature." This too is the meaning of Dharma-nature. As for the term "prakṛti-śūnyatā", it is as the Nirvāṇa Sūtra says: "The nature of all dharmas is fundamentally empty of itself, and it is also empty because bodhisattvas cultivate emptiness." This is the meaning of prakṛti-śūnyatā. The Madhyamakaśāstra says: "Within such prakṛti-śūnyatā, even conceptual thinking is impossible; after the Tathāgata enters cessation, to differentiate existence and non-existence [is inadmissible]." This too is the meaning of prakṛti-śūnyatā. As for the term "confluence of conditions", the Vimalakīrtinirdeśa says: "Teaching the Dharma as neither existing nor not existing; dharmas arise because of causes and conditions." This is the meaning of the confluence of conditions. The Madhyamakaśāstra says: "There has never been a single dharma that does not arise from causes and conditions; therefore, of all dharmas, there is none that is not empty." This too is the meaning of the confluence of conditions. These five meanings are the great themes of the sūtras and treatises; when integrated through principle, they are one and without difference; hence he says they are "just a single meaning". Furthermore, the Nirvāṇa and Renwang sūtras both clarify that the two truths are of one essence; now, clarifying that these five meanings are exclusively the two truths, and yet these two truths are of one essence without distinction, he therefore says they are "a single meaning". Although there are two explanations, the former is the orthodox one. Below, "Why is this?": throughout this treatise, wherever it says "Why is this?", it is a hypothetical question. As for "All dharmas arise from the confluence of conditions": when setting out the meanings previously, he first set out original non-being; now, in integrating and explaining the five meanings, he discusses the confluence of conditions first, merely following convenience. As for "Because their nature is constantly empty of itself, this is called prakṛti-śūnyatā": there are three punctuations here. The first is taking "Because their nature is constantly empty of itself, this is called prakṛti-śūnyatā" as the sentence. The second is taking "Because their nature is constantly empty of itself, this is called prakṛti-śūnyatā and Dharma-nature" as the sentence. The third is taking "Because their nature is constantly empty of itself, this is called prakṛti-śūnyatā, Dharma-nature, and dharmatā" as the sentence. Among the three readings, the first is superior. We now follow the first reading: namely, that being constantly empty of itself by nature is called prakṛti-śūnyatā. As for "The Dharma-nature being thus, it is called dharmatā": prakṛti-śūnyatā is precisely the Dharma-nature, and this nature is precisely the dharmatā. As for "The dharmatā is naturally non-existent, not made non-existent by deductive reasoning": dharmas are naturally non-existent, which is called the dharmatā; it is not that deductive reasoning banishes them to make them non-existent.

1.28

From "Speaking of neither existing nor not existing" downward:

1.29

Second, clarifying the doctrine of neither existence nor non-existence, which serves as the fundamental doctrine of the "Buzhenkong lun". "Speaking of" refers to what is spoken in the sūtras and treatises. The Pañcaviṃśatisāhasrikā Prajñāpāramitā says: "Form is neither empty nor non-empty; feeling, perception, formations, and consciousness are neither empty nor non-empty." The Nirvāṇa Sūtra says: "Buddha-nature is not real like space, nor non-existent like a hare's horn." The Madhyamakaśāstra says: "Determinate existence clings to permanence; determinate non-existence clings to annihilationism. Therefore, the wise should not cling to existence or non-existence." Now he comprehensively explains these statements in the sūtras and treatises. That which is spoken of as "not existing" is not the existence of the view of existence and the view of permanence; and that which is spoken of as "not non-existing" is not the non-existence of wrong views and annihilationist views. Hence he speaks thus. The "view of existence" refers to the view that involves apprehension. The "wrong view" refers to the view of non-apprehension. The view of permanence is simply the view of existence; the view of annihilation is simply the wrong view. Furthermore, the view of existence means the view that there is a self; the view of permanence means that the body is permanent; the wrong view means the view that there is no self; the view of annihilation means that the body is impermanent. The Madhyamakaśāstra says: "In past ages, did I exist or did I not exist? Views such as the world being eternal all rely on past ages. In future ages, will I act or will I not act? Views such as the finite and infinite all rely on future ages." Alternatively, one may broadly take calculating the myriad dharmas as determinately existent to be "existence", and determinately non-existent to be "non-existence"; existence is permanence, and non-existence is annihilation. As for "If one takes existence to be existence, one then takes non-existence to be non-existence": if existence were determinately existent, non-existence would determinately be non-existence. "Since existence is not existence, non-existence is not non-existence." Some editions have a repeated character "wu" (non-existence), while others have only a single "wu". If there are two "wu" characters, then this clause is already complete, meaning that existence is already not existence, and non-existence is also not non-existence. If there is only a single "wu" character, then this clause negates existence, and only afterward negates non-existence. We now take the repeated character "wu" as correct. Below, from "Now, one who does not retain non-existence in contemplating dharmas": having previously refuted both existence and non-existence together, he now reiterates and comments on the two meanings. The present clause reiterates and comments on the clause "non-existence is not non-existence". As for "This is to contemplate existence without grasping at signs": this clause reiterates and comments on the clause "existence is not existence". If one does not retain non-existence in contemplating dharmas, then non-existence is not non-existence; if one contemplates existence without grasping at signs, then existence is not existence. Neither existence nor non-existence—this is the Middle Way. As for "Thus the characteristic of dharmas is the mark of signlessness": this refers to the dharma of the dharmatā. Being devoid of the characteristics of dharmas is called signlessness; taking this signlessness as their mark, they are called the dharmatā. As for "The mind of the sage abides without anywhere to abide": this refers to prajñā. Peaceful abiding in the unconditioned is called "abiding"; abiding where there is nowhere to abide, it is called "non-abiding". As for "The three vehicles equally contemplate prakṛti-śūnyatā and attain the Way": previously he said that existence is already not existence and non-existence is also not non-existence; these are all the wondrous principle of prakṛti-śūnyatā. The sages of the three vehicles together contemplate this principle and subsequently achieve the Way. The Nirvāṇa Sūtra says: "Wisdom contemplating the twelve links of dependent origination has four kinds in all: first, inferior; second, middling; third, superior; fourth, supreme. Inferior wisdom belongs to śrāvakas, middling wisdom belongs to pratyekabuddhas, superior wisdom belongs to bodhisattvas, and supreme wisdom belongs to Buddhas." When opening the Buddha and bodhisattvas [apart], there are four kinds; when combining the Buddha and bodhisattvas, there are three kinds. Thus these three kinds of persons together contemplate the prakṛti-śūnyatā of causes and conditions, and therefore achieve the fruits of the Way of the three vehicles. The Vajracchedikā Prajñāpāramitā Sūtra says: "All worthy ones and sages are distinguished by the unconditioned dharma." This is what it refers to. As for "Prakṛti-śūnyatā is the dharmatā of all dharmas": the prakṛti-śūnyatā of all dharmas is the true and real principle; therefore it is called the dharmatā. Below, from "Seeing the dharmatā of dharmas is therefore right contemplation": seeing emptiness is right, and seeing existence is wrong. As for "If the two vehicles did not see this principle, they would be inverted": some editions have the character 'gu' (therefore), which is incorrect. "She" means hypothetical. If hypothetically the two vehicles did not see prakṛti-śūnyatā, they would be inverted; but now they see emptiness, and therefore are not inverted. Below, from "Therefore the three vehicles have no difference in their contemplation of dharmas": having said they are not inverted, that there are nonetheless differences among the three vehicles is because their minds have great and small, and their wisdom has shallow and deep.

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肇論疏 — Classical Chinese