肇論疏 1.45

1.45

Second is the actual text of the treatise. The text contains six sections: first, citing sūtra to clarify non-movement; second, pointing to things to clarify non-movement; third, dispelling delusions to clarify non-movement; fourth, harmonizing teachings to clarify non-movement; fifth, reversing common views to clarify non-movement; sixth, concluding and synthesizing to clarify non-movement. Now, in the first [section], one sūtra and one treatise are cited to indicate the ultimate purport, clarifying the fundamental doctrine of non-movement. "Daoxing" refers to the Xiaopin bore (Aṣṭasāhasrikā Prajñāpāramitā). Master Sengrui's "Preface to the Xiaopin" states: "Although the sections are thirty, that which threads through them is the Way; although the words are a hundred thousand, that which holds them is practice. Only when practice solidifies is there non-arising; only when the Way is complete does one occupy the stage of succession." "Zhongguan" refers to the Zhonglun, also named the Zhongguan lun (Mūlamadhyamakakārikā), because in this treatise the contemplation of things such as causes and conditions is clarified. However, these specific words do not appear in that treatise; it must be that he takes the meaning of the "Gatāgata-parīkṣā" (Chapter on Going and Coming). The "Chapter on Going and Coming" states: "That which has already gone does not have going; that which has not gone also does not have going; apart from what has gone and what has not gone, in going at the present time there is also no going." Now taking this meaning, he therefore says: "that which goes does not reach a destination." As for "These all seek stillness directly within movement to know that the non-movement of things is evident," the sūtra says there is neither coming nor going, and the treatise says there is no going; both of these passages clarify no going right within going, not that apart from going there is non-going. Non-going right within going is the meaning of non-movement, the ultimate purport of the treatise.