肇論新疏 1.8

1.8

四論所崇曰宗。本謂根本，通法及義。法有通別。通者，即實相之一心。中吳淨源法師云：「然茲四論，宗其一心。然四論雖殊，亦各述此一心之義也。」別者，即四論所宗各殊。所以爾者，非一心無以攝四法、非四法無以示一心，即一是四、即四是一。義謂義理，依前法體以顯義相，法通義通、法別義別。此中四段之義，如其分齊，是下四論之所宗，據此非宗本無以統四論、非四論無以開宗本。以法為本，所宗即本；以義為本，本亦即義。若法義兩分，本屬法時本之義也。

What the four treatises venerate is called the "main doctrine" (zong). "Root" (ben) refers to the fundamental, which pervades both phenomena (fa) and principle (yi). As for phenomena, there are the general and the particular. The general is the ekacitta of dharmatā. Master Jingyuan of Zhongwu said: "Now these four treatises take this ekacitta as their main doctrine. Although the four treatises differ, they each also expound the meaning of this ekacitta." As for the particular, what the four treatises take as their main doctrines differs individually. Why is it so? Without the ekacitta, there would be no way to subsume the four dharmas; without the four dharmas, there would be no way to display the ekacitta. The one is the four, and the four are the one. "Principle" (yi) refers to doctrinal principle; it reveals the aspects of the principle based on the aforementioned substance of phenomena. If the phenomena are general, the principle is general; if the phenomena are particular, the principle is particular. The principles of the four passages herein, according to their scope, are what the four treatises below take as their main doctrines. Based on this, without the Zongben, there would be no way to unify the four treatises; without the four treatises, there would be no way to unfold the Zongben. If we take phenomena as the root, what is taken as the main doctrine is the root; if we take principle as the root, the root is also principle. If phenomena and principle are divided into two, when the root belongs to phenomena, it is the principle of the root.