淨名經關中釋抄 1.22

1.22

肇法師者。開皇錄云。俗姓張氏。長安人也。家素貧乏。以傭書為業。遂因繕寫乃得寓心歷觀經史備盡墳藉。性好玄微。每以莊老為心要。嘗讀老子至道德章。乃歎曰。美則美矣。然期神冥累之方猶未盡也。後因見古維摩經。歡喜頂受披尋翫味。乃言。今始知所歸矣。因此出家學善方等兼通三藏。乃至冠年而名振關輔。時競譽之。徒莫不猜其早達。千里負糧入關。梚辯承機挫銳曾不流滯。什至姑臧。肇自遠從之。什嗟賞無極。及什適屆常安。肇亦隨返。姚興命肇與叡等助什詳定。因此諮稟所悟更多。因出大品。肇便著般若無知論呈什。什讀稱善乃曰。吾解不謝子詞當相楫。什重出此經。肇筆受。因之注解及製序呈什。什又歎曰。解空第一肇公其人。又廬山隱士劉遺氏見無知論乃歎曰。不意方袍復有平叔。因以呈遠。遠乃撫几歎曰。未甞有也。及什亡後。又著涅槃無名論見傳於世。又常州弘善寺宣法師讚曰。般若唯絕鑒。涅槃固無名。先賢未始覺。之子唱希聲。秦王嗟理詣。童壽挹詞清微。音聞廬岳精難動中京適驗方袍裏奇才。復揵生注云。法身大士者地前菩薩結業生身。初地至七地隨願受生十方淨國也。八地已上了法身無生應物受生也。今言法身即八地已上。此依仁王經分別也。

Regarding Dharma Master Zhao: The Kaihuang Catalogue states: His secular surname was Zhang, a native of Chang'an. His family was originally poor and destitute, and he made his living as a hired copyist. Consequently, by virtue of copying, he was able to set his mind upon and examine the classics and histories, perusing all ancient records. By nature he was fond of the profound and subtle, and always took Zhuangzi and Laozi as his essentials of mind. Once, reading the Laozi as far as the chapter on Dao and De, he sighed: "Beautiful it is indeed! Yet the method for lodging the spirit and extinguishing burdens is not yet exhausted." Later, coming upon the Old Vimalakīrti Sūtra, he rejoiced, received it atop his head, unrolled and savored it, and said: "Only now do I know where to return." Thereupon he went forth from household life, studied and mastered the Fangdeng, and simultaneously penetrated the Three Baskets. When he reached the capping age of twenty, his fame shook the Guanzhong and metropolitan areas. Contemporaries competed to praise him; their fellows all marveled at his early attainment. Carrying provisions on their backs for a thousand li, they entered the pass. He wielded eloquence in response to circumstances, blunting their sharpness without ever hesitating. When Shi arrived in Guzang, Zhao followed him from afar. Shi praised and appreciated him without limit. When Shi arrived in Chang'an, Zhao also returned with him. Yao Xing ordered Zhao, together with Rui and others, to assist Shi in detailed verification. Through this consultation and instruction, what he realized grew even greater. When the Pañcaviṃśatisāhasrikā Prajñāpāramitā was produced, Zhao composed the Treatise on Prajñā Lacking Knowledge and presented it to Shi. Shi read it, praised it, and said: "My understanding does not fall short of yours, but my phrasing must yield to yours." When Shi re-translated this sūtra, Zhao took down the brush; based on it, he annotated it and composed a preface, presenting it to Shi. Shi again sighed: "Foremost in understanding emptiness—Master Zhao is the one!" Furthermore, the recluse Liu Yimin of Mount Lu, upon seeing the Treatise on Lacking Knowledge, sighed: "I did not expect that among the square-robed there would again be a Pingshu!" He presented it to [Hui]yuan, who patted his desk and sighed: "Never before has there been such a work!" After Shi's death, [Zhao] also composed the Treatise on Nirvāṇa Being Nameless, which is circulated in the world. Also, Dharma Master Xuan of Hongshan Monastery in Changzhou praised him, saying: "Prajñā uniquely transcends contemplation; / Nirvāṇa is inherently nameless. / Past sages had not yet awakened to it; / This gentleman sounded the rare tone. / The King of Qin marveled at his attainment of principle; / Kumārajīva drew from his lucid phrasing. / The subtle sound was heard at Mount Lu; / The refined rebuttal stirred the Central Capital. / It truly verified within the square robes / An extraordinary talent!" Furthermore, Sheng's commentary states: Great beings of the dharmakāya refers to bodhisattvas before the stages, who have bodies born of defilement and karma. From the first stage to the seventh stage, they take birth according to their vows in the pure lands of the ten directions. From the eighth stage onward, having realized the dharmakāya without arising, they take birth in response to beings. What is now called the dharmakāya refers to the eighth stage and above; this distinction is based on the Benevolent Kings Sūtra.