肇論疏 1.3

1.3

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.