肇論疏 2.5

2.5

This treatise has three sections: first is the primary treatise itself; second is Duke Liu presenting questions; third is Master Sengzhao explaining in response. Now this is the first. Within the primary treatise, the text has three sections: first, it introduces the origins and causes of prajñā; second, it explicitly sets forth the fundamental thesis of non-knowing; third, question and answer analysis. Now, in the first introductory section, the text has four parts: first, setting forth the fundamental thesis; second, introducing Master Kumārajīva; third, praising the King of Qin; fourth, clarifying the treatise's purpose. Now this is the first. The Dharma of prajñā is empty because it is markless, and profound because it is subtle and hidden. 'Profound' (玄) means black; deep, obscure, and difficult to fathom, its meaning is like deep black. Heshang's commentary on the Laozi states: 'The profound is heaven.' This is also because heaven is distant and difficult to comprehend, its meaning being identical to dark and obscure. 'It is indeed the ultimate of the Three Vehicles, truly singular and without difference': 'indeed' (蓋) is a word of uncertainty, denoting that one considers it to be so but has not yet dared to affirm it conclusively; hence he says 'is indeed'. The Three Vehicles all have prajñā, all achieve the Way through prajñā, all take prajñā as their root foundation, and all take prajñā as their culmination; yet there are differences of depth and shallowness, hence there are distinctions of great and small. By virtue of this meaning, one truly believes that prajñā is a real, singular, and undifferentiated Dharma. Under 'Yet diverse and heterodox theories have long been in contention': the principle and nature of the Dharma of prajñā is without difference, but recently scholars in their explanations have had discrepancies; because they are unable to clarify the nature of prajñā, divergent explanations are not identical. This is just like what is stated in Master Huiyuan's Collection: 'Hearing that Master Dao'yi takes equalized knowledge (samata-jñāna) to be prajñā, my mind is truly dissatisfied.' This is precisely that matter. Why? Equalized knowledge is knowledge held in common, identical above and below. As the Nirvāṇa Sūtra states: 'All sentient beings have three kinds of equalized knowledge, namely lust, fear, and food and drink.' The Hīnayāna, relying on this, establishes equalized knowledge; this is coarse and mundane, not yet deep and wondrous—how could this knowledge be taken as prajñā? Master Daoyi did not understand, hence he said that this is prajñā. Now Master Sengzhao also refutes this view, hence he speaks thus. It may also be that ordinary people either say prajñā possesses knowing or say it lacks knowing, unable to discern the truth; now this is called heterodox.