肇論序
Preface to Zhao's Treatises
小招提寺沙門 慧達 作
Composed by Monk Huida of Xiaozhaoti Temple
慧達率愚，通序長安釋僧肇法師所作《宗本》《物不遷》等四論。但末代弘經，允屬四依菩薩。爰傳茲土，抑亦其例。至如彌天大德、童壽桑門，竝創始命宗，圖辯格致，播揚宣述，所事玄虛，唯斯擬聖默之所祖。自降乎已還，歷代古今，凡著名僧傳及傳所不載者，釋僧叡等三千餘僧、清信檀越謝靈運等八百許人，至能辯正方言、節文階級、善覈名教、精搜義理。揖此群賢語之所統，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。諒是大乘懿典、方等博書。自古自今著文著筆，詳汰名賢所作諸論，或六七宗，爰延十二，竝判其臧否、辯其差當，唯此憲章無弊斯咎。良由襟情泛若，不知何係。譬彼淵海，數越九流，挺拔清虛，蕭然物外。知公者希，歸公採什，如曰不知，則公貴矣。
Huida, though untalented, humbly offers a general introduction to the four treatises — including "The Foundation of the Schools" and "Things Do Not Move" — composed by Dharma Master Sengzhao of Chang'an. Yet in these latter days, the propagation of sutras rightly falls to the four-fold reliance of bodhisattvas. That the teachings were transmitted to this land may likewise be counted among such examples. As for the greatly virtuous masters who filled the heavens and the monk Kumarajiva, they all pioneered the establishment of schools, sought to debate and clarify principles, and spread and proclaimed the teachings. What they engaged was profound and empty; only this accords with what the sage silently intended. From that time onward, throughout the ages, among all the famous monks recorded in the Biographies of Eminent Monks and those not recorded therein — over three thousand monks such as Shi Sengrui, and more than eight hundred faithful patrons such as Xie Lingyun — there were those able to discern the correctness of regional expressions, regulate the gradations of literary style, skillfully verify names and teachings, and meticulously investigate meaning and principle. In deference to these assembled worthies, the scope of their discourse — how admirable were such men! — transcended speech while encompassing silence. In revealing the root, every phrase profoundly reached the Buddha's mind; in illuminating the branches, every word comprehensively penetrated all teachings. Truly these are magnanimous scriptures of the Great Vehicle and vast texts of the Vaipulya. From ancient times to the present, among the various treatises composed and written by renowned worthies — whether six or seven schools, extending to twelve — all have judged their merits and faults and debated their relative correctness. Only these guiding principles remain free of such flaws. Truly this is because their breadth of spirit is vast, unattached to any system. Like the deep ocean, their number surpasses the nine streams, towering and pure, serenely beyond the world of things. Those who know the Master are few; those who turn to the Master and adopt his teachings are rare. If one says one does not know him, then the Master is all the more noble.
達猥生天幸，逢此正音，忻躍弗已，饗讌無疲。每至披尋，不勝手舞，誓願生生盡命弘述。達於肇之遺文，其猶若是，況《中》、《百》、《門》觀，爰洎方等深經，而不至增乎！世諺咸云：「肇之所作，故是《成實》真諦，《地論》通宗，《莊》、《老》所資猛浪之說。」此實巨蠱之言，欺誣亡沒，街巷陋音，未之足拾。夫神道不形，心敏難繪。既文拘而義遠，故眾端之所詭。肇之卜意豈徒然哉？良有以也。如復徇狎其言，願生生不面，至獲忍心，還度斯下。
As a humble being blessed by heaven, I have encountered this true teaching, and my joy knows no bounds. I feast upon it without weariness. Whenever I read it, I cannot help but dance with my hands, vowing to propagate it with all my life, life after life.
This is how I feel about Sengzhao's writings. How much more, then, for the *Middle Treatise*, the *Hundred Treatise*, the *Gate Treatise*, and the profound Vaipulya sutras? Do they not fill me with even greater joy?
Yet common sayings claim: "What Sengzhao composed is merely grounded in the true meaning of the *Satyasiddhi*, the general principle of the *Daśabhūmika* commentary, and the reckless borrowings from *Zhuangzi* and *Laozi*." This is truly a poisonous statement—a deception that slanders the deceased. It is a vulgar rumor of the streets, not worth picking up.
The spiritual path has no fixed form, and the subtle mind is hard to depict. Since words are limited while the meaning is profound, misunderstandings arise from many sides. So was Sengzhao's intention baseless? No, it had sound reasons.
If anyone still chooses to follow those slanderous words, I pray that I never face them in life after life—until I attain the patient mind and return to save such misguided ones.
達留連講肆二十餘年，頗逢重席，末覩斯論。聊寄一序，託悟在中。同我賢余，請俟來哲。夫大分深義，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。但圓正之因無上般若，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。若能放曠蕩然崇茲一道，清耳虛襟無言二諦，斯則淨照之功著，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。雖復言約而義豐、文華而理詣，語勢連環，意實孤誕。敢是絕妙好辭，莫不竭茲洪論。所以童壽歎言：「解空第一，肇公其人。」斯言有由矣，彰在翰牘。但宗本蕭然，莫能致詰。《不遷》等四論，事開接引，問答析微，所以稱論。
Having devoted over twenty years to studying and lecturing on various scriptures, I had yet to encounter this treatise until now. I offer this brief preface, entrusting my understanding within it. May those who share my aspirations await the wisdom of future sages.
The profound meaning of the Great Vehicle is rooted in what is called "Original Non-Being." Thus, the foundational principle points to True Reality. To open the path of emptiness, nothing surpasses the two truths—conventional and ultimate—so the next step is to elucidate these two truths and reveal the gate of the Buddha’s teaching. The perfect and correct cause is none other than supreme Prajna; the ultimate fruit is only Nirvana. Therefore, the text later unveils the profound mystery, illuminating the abode of all sages.
Although we use "essential emptiness" to approach the fundamental, that fundamental itself cannot be named. To speak of it is to transcend words; it lies beyond the reach of mind. Yet, "immobility" corresponds to the conventional [truth], and the conventional gives rise to no origination. "Non-reality" is itself the real, yet the real is merely a designation. If one can freely and expansively embrace this single path, with clear ears and an open heart, silent regarding the two truths, then the radiant mirror of pure awareness shines forth. Hence, Prajna is without knowledge. The virtue of the nameless arises, and thus Nirvana is without designation.
I consider this discourse to be complete and perfect, plumbing the vast ocean of the Buddha’s depths—boundless and exhaustive of the nature and characteristics of all dharmas. Though the words are concise, the meaning is abundant; though the style is elegant, the principle is profound. Its phrasing flows like a chain, yet its intent is singularly sublime. Indeed, every line of this excellent writing draws fully from this grand treatise.
Therefore, the Kumārajīva exclaimed: “Among those who understand emptiness, Master Sengzhao stands foremost.” This praise has its grounds, clearly recorded in his writings. Nevertheless, the root of the teaching remains serene and beyond interrogation. The four treatises, beginning with *Immobility*, serve as a bridge for guidance, using questions and answers to analyze the subtle, and thus they are called “treatises.”
肇論
Essays of Sengzhao
後秦長安 釋僧肇 作
Written by Monk Sengzhao of Chang'an during the Later Qin Dynasty