肇論疏 1.17

1.17

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.