No. 873-A肇論序
Preface to Zhao's Treatise
慧達率愚，序長安釋僧肇法師所作宗本、不遷等四論曰：有美若人，超語兼默，標本則句句深達佛心，明末則言言備通眾教。達猥生天幸，逢此正音，每至披尋，不勝手舞，誓願生生盡命弘述。夫神道不形，心敏難繪，聊寄一序，請俟來哲。蓋大分深義，厥號本無，故建言宗旨標乎實相。開空法道，莫逾真俗，所以次釋二諦，顯佛教門。但圓正之因無尚般若，至極之果唯有涅槃，故末啟重玄，明眾聖之所宅。雖以性空擬本，無本可稱，語本絕言、非心行處。然則不遷當俗，俗則不生。不真為真，真但名說。若能崇茲一道、無言二諦，斯則靜照之功著，故般若無知；無名之德興，而涅槃不稱。余謂此說周圓，罄佛淵海，浩博無涯，窮法體相。洪論第一，肇公其人矣。No. 873
Huidā, in his ignorance, composes a preface to the *Zongben*, *Buqian*, and two other treatises by the Śramaṇa Sengzhao of Chang’an, saying: There is a noble person who transcends words and silence. In his exposition of the fundamental, every phrase penetrates deeply to the Buddha’s mind; in his clarification of the derivative, every word fully communicates all teachings. I, Huidā, in humble good fortune, have encountered this true teaching. Whenever I open and examine it, I cannot help but dance with joy. I vow that in every life to come, I will give my all to propagate it. The spiritual path is formless, and the subtle mind is difficult to depict. I offer this brief preface, awaiting future sages.
Now, the profound meaning is called “Fundamental Non-being.” Thus, the opening statement sets forth the ultimate truth, revealing the real mark (true nature). To open the path of emptiness and the Dharma, nothing surpasses the distinction between ultimate and conventional truth. Hence, the second section explains the two truths to reveal the gateway of the Buddha’s teachings.
But the perfect and correct cause is none other than prajñā (wisdom), and the ultimate fruit is only Nirvāṇa. Therefore, the final section unfolds the profound mystery, clarifying the abode of all sages. Although we use “emptiness of nature” to approach the foundation, that foundation cannot be named. To speak of the foundation is to go beyond words—it is not a path of the mind.
Yet, “no-movement” applies to the conventional. The conventional is unborn. “Unreal” is the true—the true is merely a name. If one can honor this single path, without grasping the two truths in words, then the function of serene illumination is manifest. Hence, prajñā is without knowing. The virtue of the nameless arises, and Nirvāṇa is not spoken of.
I say this teaching is complete and perfect, fully encompassing the profound ocean of the Buddha’s teachings, vast and boundless, exhausting the essence of phenomena. This is the foremost of grand treatises—and its author is Venerable Sengzhao.
肇論略注卷一
Brief Commentary on the Zhao Treatise, Volume 1
明匡山沙門憨山釋 德清 述
Commentary by Hanshan Deqing, a monk of Kuangshan