Chinese
大正藏第 45 册 No. 1858 肇论 No. 1858 肇论序 小招提寺沙门 慧达 作 慧达率愚，通序长安释僧肇法师所作《宗本》《物不迁》等四论。但末代弘经，允属四依菩萨。爰传兹土，抑亦其例。至如弥天大德童寿桑门，并创始命宗，图辩格致，播扬宣述，所事玄虚，唯斯拟圣默之所祖。自降乎已还，历代古今，凡著名僧传及传所不载者，释僧睿等三千余僧、清信檀越谢灵运等八百许人，至能辩正方言、节文阶级、善核名教、精搜义理。揖此群贤语之所统，有美若人，超语兼默，标本则句句深达佛心，明末则言言备通众教。谅是大乘懿典、方等博书。自古自今著文着笔，详汰名贤所作诸论，或六七宗，爰延十二，并判其臧否、辩其差当，唯此宪章无弊斯咎。良由襟情泛若，不知何系。譬彼渊海，数越九流，挺拔清虚，萧然物外。知公者希，归公采什，如曰不知，则公贵矣。 达猥生天幸，逢此正音，忻跃弗已，飨宴无疲。每至披寻，不胜手舞，誓愿生生尽命弘述。达于肇之遗文，其犹若是，况《中》、《百》、《门》观，爰洎方等深经，而不至增乎！世谚咸云：“肇之所作，故是诚实真谛，地论通宗，庄老所资猛浪之说。”此实巨蛊之言，欺诬亡没， 现代汉语译本 《肇论》序 小招提寺沙门慧达 作 慧达以愚昧之身，概述长安释僧肇法师所作的《宗本》、《物不迁》等四论。末法时代弘扬佛经，确实要依靠四依菩萨（指比丘、比丘尼、优婆塞、优婆夷）。佛经传到这片土地，也是同样的道理。像鸠摩罗什（Kumārajīva）这样的大德高僧，开创宗派，研究辩论方法，传播宣扬佛法，所从事的玄妙虚无之事，都是效法圣人的沉默之道。自从鸠摩罗什之后，历代古今，凡是著名的僧传以及僧传没有记载的，像释僧睿等三千多僧人、清信檀越（Dānapati，指施主）谢灵运等八百多人，都能辨正方言，整理文章的结构，善于考核名教，精深地搜寻义理。综合这些贤人的言论，有像僧肇这样美好的人，超越了言语和沉默，从根本上说，句句都深刻地领悟了佛心，从末节上说，字字都完备地通达了各种教义。这确实是大乘的优秀典籍、方等部的广博经书。从古到今，著书立说，详细地评判名贤所作的各种论著，有的六七宗，有的甚至十二宗，都评判它们的优劣，辨别它们的差异和恰当之处，只有这部《肇论》没有弊病和过失。这实在是由于僧肇的胸怀像大海一样宽广，不知道归属于哪个体系。譬如那深渊大海，容纳了无数的河流，僧肇挺拔清虚，超然于物外。了解他的人很少，归纳他的思想，如果说不了解，那么他的思想就显得更加珍贵了。 我慧达有幸生逢这个纯正的声音，欢喜雀跃，不知疲倦。每当打开阅读，都忍不住手舞足蹈，发誓生生世世尽力弘扬阐述。我对僧肇的遗文，尚且如此，更何况《中论》、《百论》、《十二门论》（Madhyamaka-kārikā, Śata-śāstra, Dvādaśa-mukha-śāstra）这些论著，以及方等部的深奥经典，难道不会更加努力吗！世俗的谚语都说：‘僧肇所作的，本来就是诚实真谛，《地论》通达宗义，庄子和老子是猛浪之说。’这实在是巨大的蛊惑之言，欺骗和诬陷已经去世的人。
English
English version Preface to the Zhao Lun By Śrāmaṇa Huida of Xiaozhaoti Monastery Huida, in his foolishness, provides a general introduction to the four treatises, including the 'Zongben' (The Fundamental Principle) and 'Wubuqian' (Things Do Not Move), written by the Śramaṇa Sengzhao of Chang'an. In this final age of propagating the scriptures, it is indeed reliant on the Fourfold Assembly Bodhisattvas (referring to Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās). The transmission of the scriptures to this land follows the same principle. Great virtuous monks like Kumārajīva, who founded schools, researched methods of debate, propagated and expounded the Dharma, engaged in profound and subtle matters, all emulated the silence of the sages. Since Kumārajīva, throughout the ages, both those recorded in famous monastic biographies and those not recorded, such as the three thousand monks including Shi Sengrui, and the eight hundred or so devout patrons including Xie Lingyun, were all able to rectify dialects, organize the structure of texts, skillfully examine the teachings of Confucianism, and deeply search for the principles of righteousness. Combining the words of these wise individuals, there was someone as excellent as Sengzhao, who transcended both speech and silence. Fundamentally speaking, every sentence profoundly understood the Buddha's mind; in detail, every word thoroughly comprehended all teachings. This is truly an excellent scripture of the Mahāyāna, a vast book of the Vaipulya (方等) division. From ancient times to the present, in writing and composing, detailed evaluations have been made of the various treatises written by famous scholars, some with six or seven schools, some even with twelve, all judging their merits and demerits, distinguishing their differences and appropriateness. Only this Zhao Lun has no flaws or faults. This is truly because Sengzhao's mind is as vast as the ocean, not knowing to which system it belongs. Like the deep sea, which accommodates countless rivers, Sengzhao stands tall and pure, detached from worldly affairs. Few understand him; summarizing his thoughts, if one says they do not understand, then his thoughts become even more precious. I, Huida, am fortunate to have encountered this pure sound, rejoicing and leaping without end, never tiring. Every time I open and read it, I cannot help but dance with my hands, vowing to propagate and expound it to the best of my ability in every lifetime. If I am like this towards Sengzhao's surviving writings, how much more so towards treatises such as the Madhyamaka-kārikā, Śata-śāstra, and Dvādaśa-mukha-śāstra, as well as the profound scriptures of the Vaipulya division! The common saying goes: 'What Sengzhao wrote is originally the honest and true ultimate truth; the Dasabhumika-sutra (地论) penetrates the essence of the teachings, while Zhuangzi and Laozi are merely turbulent waves.' This is truly a huge bewilderment, deceiving and slandering the deceased. --------------------------------------------------------------------------------
Chinese
街巷陋音，未之足拾。夫神道不形，心敏难绘。既文拘而义远，故众端之所诡。肇之卜意岂徒然哉？良有以也。如复徇狎其言，愿生生不面，至获忍心，还度斯下。 达留连讲肆二十余年，颇逢重席，末睹斯论。聊寄一序，托悟在中。同我贤余，请俟来哲。夫大分深义，厥号本无，故建言宗旨标乎实相。开空法道，莫逾真俗，所以次释二谛，显佛教门。但圆正之因无上般若，至极之果唯有涅槃，故末启重玄，明众圣之所宅。虽以性空拟本，无本可称；语本绝言，非心行处。然则不迁当俗，俗则不生；不真为真，真但名说。若能放旷荡然崇兹一道，清耳虚襟无言二谛，斯则净照之功着，故般若无知。无名之德兴，而涅槃不称。余谓此说周圆罄佛渊海，浩博无涯穷法体相。虽复言约而义丰、文华而理诣，语势连环，意实孤诞。敢是绝妙好辞，莫不竭兹洪论。所以童寿叹言：“解空第一，肇公其人。”斯言有由矣，彰在翰牍。但宗本萧然，莫能致诘。《不迁》等四论，事开接引，问答析微，所以称论。 肇论 后秦长安 释僧肇 作 宗本义 本无、实相、法性、性空、缘会，一义耳。何则？一切诸法，缘会而生。缘会而生，则未生无有，缘离则灭。如其真有，有则无灭。以此而推，故知虽 现代汉语译本： 街头巷尾的粗俗言语，不值得拾取。神道的玄妙无法用具体形象来描绘，即使心思敏锐的人也很难领会。如果文字过于拘泥，就会导致意义的偏离，从而产生各种各样的误解。当初开始占卜来揣测天意，难道是徒劳的吗？其中自有道理。如果再迁就那些粗俗的言语，我宁愿生生世世不再见面，甚至狠下心肠，也要远离这些低俗的东西。 达法师在讲堂里讲学二十多年，也曾多次参加重要的法会，但从未见过这样的论述。我姑且写一篇序言，希望读者能从中领悟。与我志同道合的贤士们，请等待未来的智者来评判。所谓‘大分深义’，其名称本来就是没有的，所以建立言说的宗旨在于标明‘实相’（Reality）。开启空性的法门，没有超过‘真谛’（Ultimate Truth）和‘俗谛’（Conventional Truth）的，所以接下来解释二谛，来彰显佛教的法门。但是，圆满正道的因是无上的‘般若’（Prajna，智慧），最终极的果是唯一的‘涅槃’（Nirvana，寂灭），所以最后开启重玄之门，来说明众圣所归之处。虽然用‘性空’（Emptiness of inherent existence）来比拟根本，但根本是无法用言语来称说的；说到根本，就超越了言语，不是心识所能达到的地方。如此说来，不迁流就相当于俗谛，俗谛就是不生不灭；不认为是真的才是真谛，真谛只是一个名称而已。如果能够放旷自在，崇尚这一道理，以清净的耳朵和虚怀若谷的心态来领悟无言的二谛，那么清净观照的功用就会显现，所以说般若无知。无名的德行兴盛，而涅槃也无法用言语来称说。我认为这种说法周全圆满，穷尽了佛法的渊深广阔，浩瀚无边，穷尽了法体的相状。虽然言语简略而意义丰富，文采华丽而道理精深，语势连贯，但意境确实独特。即使是最绝妙的辞藻，也无法穷尽这宏大的论述。所以童寿赞叹说：‘对于空性的理解，僧肇是第一人。’这种说法是有原因的，彰显在他的著作中。但是宗本的道理深远，没有人能够提出质疑。《不迁》等四论，是为了接引初学者而展开的，通过问答来分析细微之处，所以被称为‘论’。 《肇论》 后秦长安 释僧肇 作 宗本义 本无（The Original Non-Being）、实相（Reality）、法性（Dharmata, the nature of phenomena）、性空（Emptiness of inherent existence）、缘会（Dependent arising），这都是一个意思。为什么这么说呢？因为一切诸法都是由因缘和合而生。由因缘和合而生，那么在未生之前就是没有的，因缘离散就会灭亡。如果它真的是存在的，存在就不会灭亡。通过这个道理来推论，所以知道虽然
English
English version: Vulgar sounds from streets and alleys are not worth picking up. The subtlety of the divine way cannot be depicted in concrete form, and even those with keen minds find it difficult to comprehend. If the writing is too rigid, it will lead to a deviation in meaning, resulting in various misunderstandings. Was the initial divination to speculate on the will of heaven in vain? There is a reason for it. If I were to indulge in those vulgar words again, I would rather not meet them in lifetimes to come, and even harden my heart to stay away from these vulgar things. For more than twenty years, Dharma Master Da has lectured in lecture halls and has also participated in important Dharma assemblies many times, but he has never seen such a discussion. I will write a preface to it, hoping that readers can understand it. Fellow wise men who share my aspirations, please wait for future wise men to judge. The so-called 'great division and profound meaning', its name is originally non-existent, so the purpose of establishing speech lies in marking 'Reality'. Opening the Dharma gate of emptiness, there is nothing that exceeds 'Ultimate Truth' and 'Conventional Truth', so next, explain the two truths to highlight the Dharma gate of Buddhism. However, the cause of the perfect path is the supreme 'Prajna' (wisdom), and the ultimate fruit is the only 'Nirvana' (extinction), so in the end, the gate of profoundness is opened to explain the place where all saints return. Although 'Emptiness of inherent existence' is used to compare the root, the root cannot be described in words; when it comes to the root, it transcends words and is not a place that consciousness can reach. In this way, non-migration is equivalent to conventional truth, and conventional truth is neither born nor dies; not considering it true is the ultimate truth, and the ultimate truth is just a name. If one can be free and unrestrained and admire this principle, and use pure ears and a humble mind to understand the unspoken two truths, then the function of pure contemplation will appear, so it is said that prajna is unknowing. The virtue of the nameless flourishes, and Nirvana cannot be described in words. I think this statement is complete and perfect, exhausting the profound and vastness of the Buddha's Dharma, boundless, and exhausting the appearance of the Dharma body. Although the words are concise and the meaning is rich, the writing is gorgeous and the reasoning is profound, the tone is coherent, but the artistic conception is indeed unique. Even the most exquisite rhetoric cannot exhaust this grand discussion. Therefore, Tong Shou exclaimed: 'For the understanding of emptiness, Sengzhao is the first person.' There is a reason for this statement, which is manifested in his writings. However, the principle of the root is profound, and no one can question it. The four treatises such as 'Non-Migration' are unfolded to guide beginners, and the subtle points are analyzed through questions and answers, so they are called 'treatises'. The Zhao Treatise Written by Shi Sengzhao in Chang'an, Later Qin Dynasty The Meaning of the Root Principle Original Non-Being, Reality, Dharmata, Emptiness of inherent existence, Dependent arising, these all mean the same thing. Why is that? Because all dharmas arise from the combination of causes and conditions. If they arise from the combination of causes and conditions, then they do not exist before they are born, and they will perish when the causes and conditions are separated. If it really exists, existence will not perish. By reasoning through this principle, we know that although --------------------------------------------------------------------------------
Chinese
今现有，有而性常自空。性常自空，故谓之性空。性空故，故曰法性。法性如是，故曰实相。实相自无，非推之使无，故名本无。言不有不无者，不如有见常见之有，邪见断见之无耳。若以有为有，则以无为无。夫不存无以观法者，可谓识法实相矣。虽观有而无所取相，然则法相为无相之相，圣人之心为住无所住矣。三乘，等观性空而得道也。性空者，谓诸法实相也。见法实相故云正观，若其异者便为邪观。设二乘不见此理，则颠倒也。是以三乘观法无异，但心有大小为差耳。沤和般若者，大慧之称也。诸法实相，谓之般若；能不形证，沤和功也。适化众生，谓之沤和；不染尘累，般若力也。然则般若之门观空，沤和之门涉有。涉有未始迷虚，故常处有而不染；不厌有而观空，故观空而不证。是谓一念之力权慧具矣。一念之力权慧具矣，好思，历然可解。泥洹尽谛者，直结尽而已，则生死永灭，故谓尽耳；无复别有一尽处耳。 物不迁论第一 夫生死交谢，寒暑迭迁，有物流动。人之常情。余则谓之不然。何者？《放光》云：“法无去来，无动转者。”寻夫不动之作，岂释动以求静？必求静于诸动。必求静于诸动，故虽动而常静；不释动以求静，故虽静而不离动。然则动静未始异，而惑者不同，缘使真言 现代汉语译本：现在所存在的万物，其本性常常是空寂的。因为本性常常是空寂的，所以称之为‘性空’。因为是性空，所以叫做‘法性’。法性就是这样，所以叫做‘实相’。实相本来就是空无的，不是通过推论才使其变成空无，所以叫做‘本无’。说它既非有也非无，是因为它不像那些执着于‘有’的常见之见，或是陷入‘无’的邪见和断见。如果认为‘有’就是‘有’，那么也会认为‘无’就是‘无’。如果不执着于‘无’来观察诸法，就可以说是认识了诸法的实相了。虽然观察到‘有’，但心中不执取任何表象，那么诸法的表象就是无相之相，圣人的心境就是安住于无所安住的状态。声闻乘（Śrāvakayāna），缘觉乘（Pratyekabuddhayāna），菩萨乘（Bodhisattvayāna）这三乘，都是平等地观察到性空而证得觉悟的。所谓的‘性空’，就是指诸法的实相。见到诸法的实相，所以称为‘正观’，如果与此不同，那就是‘邪观’。如果二乘（Śrāvakayāna 和 Pratyekabuddhayāna）不能理解这个道理，那就是颠倒。因此，三乘观察诸法并没有不同，只是心量的大小有所差别而已。‘沤和（Ogha）’和‘般若（Prajñā）’，是对大智慧的称赞。诸法的实相，称之为‘般若’；能够不执着于表象，是‘沤和’的功用。善于教化众生，称之为‘沤和’；不被世俗尘埃所污染，是‘般若’的力量。这样看来，‘般若’之门是观察空性的，‘沤和’之门是涉入世俗的。涉入世俗却从未迷失于虚妄，所以常常处于世俗之中而不被污染；不厌弃世俗而观察空性，所以观察空性而不执着于空。这就是所谓的一念之力同时具备权巧和智慧。一念之力同时具备权巧和智慧，好好思考，就能清晰地理解。‘泥洹尽谛（Nirvana）’，只是断尽烦恼而已，这样生死轮回就永远灭尽，所以说是‘尽’；没有另外一个可以达到‘尽’的地方。 《物不迁论》第一 生死交替，寒暑更迭，万物都在流动变化，这是人们通常的看法。但我却认为不是这样。《放光般若经（Fangguang Banruo Jing）》中说：‘法没有来去，没有动转。’探寻这不动的本质，难道是要舍弃动而去追求静吗？一定是在各种动之中去寻求静。一定是在各种动之中去寻求静，所以即使在动中也常常是静止的；不是舍弃动而去追求静，所以即使在静中也没有离开动。这样看来，动和静本来就没有什么不同，只是迷惑的人们不理解，这才使得真理