肇論新疏 1.324

1.324

初二句明境。初句舉體而覈。道謂如如。下句指屬。觸謂六觸，事即名相。事相既近，體虛即真，真豈太遠？後二句明心。亦初句舉聖而覈。聖，即智也。下句屬體，謂體究神心也。即神者，即我之心為神聖矣，豈太遠乎。《仁王經》云：「菩薩未成佛，以菩提為煩惱。菩薩成佛時，以煩惱為菩提。」今詳論意，自放光已下，乃《密嚴》、《楞伽》五法相翻之義。故《密嚴》云：「名從於相生，相從依他起，此二生分別，諸法性如如。於斯善觀察，是名為正智。名為遍計性，相是依他起，名相二俱遣，是為第一義。」略解云：五法者，一名、二相、三妄想、四正智、五如如。此五約迷悟配之，謂迷時即如如以成名相、即正智以成妄想，悟時翻名相為如如、翻妄想成正智。經中初三句，如次名、相、妄想；次三句說正智；後一偈約三性顯如如也。略示如此。論意謂依彼名相顯示論旨，苟識相等體虛，不捨一論能詮之名、所詮之義，即境而會如，即解而成智。故先舉聖人證法為式，然後示以即真之理。但在文甚隱，致令難求；若前後冥搜，義如指掌。

The first two sentences clarify the cognitive realm. The first sentence raises the substance to examine it. "The Way" refers to tathatā. The lower sentence designates and categorizes it. "Contact" refers to the six contacts; "phenomena" are names and characteristics. The characteristics of phenomena being near at hand, their substance being unreal is precisely the true—how could the true be too far off? The latter two sentences clarify the mind. The first sentence also raises the sage to examine him. "Sage" refers to wisdom. The lower sentence belongs to the substance, meaning to investigate thoroughly the spirit-like mind. "Is spirit-like" means that identifying with our own mind is the spirit-like sage; how could he be too far off? The Renwang jing says: "Before a bodhisattva attains Buddhahood, he takes bodhi as defilement. When a bodhisattva attains Buddhahood, he takes defilement as bodhi." Now, detailing the intention of the treatise, from the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra downward, it represents the meaning of the mutual overturning of the five dharmas in the Ghanavyūha and Laṅkāvatāra Sūtras. Hence the Ghanavyūha Sūtra says: "Names arise from characteristics, characteristics arise from other-dependence; these two produce discrimination, while the nature of all phenomena is tathatā. Skillfully observing this is called correct knowledge. Names are the nature of imaginary conceptualization, characteristics are other-dependent; dispelling both names and characteristics is the ultimate truth." A brief explanation says: the five dharmas are (1) names, (2) characteristics, (3) false conceptualization, (4) correct knowledge, and (5) tathatā. Matching these five in terms of delusion and enlightenment: during delusion, one identifies with tathatā to form names and characteristics, and identifies with correct knowledge to form false conceptualization; during enlightenment, one overturns names and characteristics into tathatā, and overturns false conceptualization into correct knowledge. In the sūtra, the first three lines are names, characteristics, and false conceptualization in order; the next three lines speak of correct knowledge; the latter verse reveals tathatā through the three natures. Such is a brief indication. The intention of the treatise is to say that, relying on those names and characteristics, it reveals the doctrinal purport; if one recognizes that characteristics and so forth are intrinsically unreal, without abandoning the expressive names and expressed meanings of a treatise, one identifies with the realm and merges with tathatā, identifying with understanding and accomplishing wisdom. Therefore it first raises the sage's realization of the Dharma as a model, and only then points out the principle of identifying with the true. But it is very hidden in the text, causing it to be difficult to seek; yet if one inquires deeply from beginning to end, the meaning is as clear as pointing to the palm of one's hand.