{"resource_id":4890,"title":"肇论","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"肇論 後秦 長安釋僧肇作","sections":[{"id":"chapter-1-section-1","title":"肇論序 小招提寺沙門慧達作","paragraphs":["宗本義"]},{"id":"chapter-1-section-2","title":"物不遷論第一","paragraphs":[]},{"id":"chapter-1-section-3","title":"不真空論第二","paragraphs":[]},{"id":"chapter-1-section-4","title":"般若無知論第三","paragraphs":["劉遺民書問附","答劉遺民書"]},{"id":"chapter-1-section-5","title":"涅盤無名論第四","paragraphs":["表上秦主姚興","九折十演者"]},{"id":"chapter-1-section-6","title":"開宗第一","paragraphs":[]},{"id":"chapter-1-section-7","title":"竅體第二","paragraphs":[]},{"id":"chapter-1-section-8","title":"位體第三","paragraphs":[]},{"id":"chapter-1-section-9","title":"徵出第四","paragraphs":[]},{"id":"chapter-1-section-10","title":"超境第五","paragraphs":[]},{"id":"chapter-1-section-11","title":"搜玄第六","paragraphs":[]},{"id":"chapter-1-section-12","title":"妙存第七","paragraphs":[]},{"id":"chapter-1-section-13","title":"難差第八","paragraphs":[]},{"id":"chapter-1-section-14","title":"辯差第九","paragraphs":[]},{"id":"chapter-1-section-15","title":"責異第十","paragraphs":[]},{"id":"chapter-1-section-16","title":"會異第十一","paragraphs":[]},{"id":"chapter-1-section-17","title":"詰漸第十二","paragraphs":[]},{"id":"chapter-1-section-18","title":"漸第十三","paragraphs":[]},{"id":"chapter-1-section-19","title":"譏動第十四","paragraphs":[]},{"id":"chapter-1-section-20","title":"動寂第十五","paragraphs":[]},{"id":"chapter-1-section-21","title":"窮源第十六","paragraphs":[]},{"id":"chapter-1-section-22","title":"通古第十七","paragraphs":[]},{"id":"chapter-1-section-23","title":"考得第十八","paragraphs":[]},{"id":"chapter-1-section-24","title":"玄得第十九","paragraphs":["【肇論序】小招提寺沙門慧達作","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。並創始命宗圖辯格致。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。善竅名教精搜義理。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。並判其臧否。辯其差當。唯此憲章無弊斯咎。良由襟情泛若。不知何系。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。達猥生天幸。逢此正音。忻躍弗已。饗[言∞燕]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。世諺鹹雲。肇之所作故是誠實真諦。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。達留連講肆二十餘年。頗逢重席。未睹斯論。聊寄一序。託悟在中。同我賢餘請俟來哲。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。唯有涅盤。故未啟重玄。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。而涅盤不稱。餘謂此說周圓。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。所以童壽嘆言。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。","【宗本義】","本無。實相。法性。性空。緣會。一義耳。何則。一切諸法緣會而生。緣會而生。則未生無有。緣離則滅。如其真有。有則無滅。以此而推。故知雖今現有。有而性常自空。性常自空。故謂之性空。性空故。故曰法性。法性如是。故曰實相。實相自無。非推之使無。故名本無。言不有不無者。不如有見常見之有。邪見斷見之無耳。若以有為有。則以無為無。夫不存無以觀法者。可謂識法實相矣。雖觀有而無所取相。然則法相為無相之相。聖人之心為住無所住矣。三乘等觀性空而得道也。性空者。謂諸法實相也。見法實相。故云正觀。若其異者。便為邪觀。設二乘不見此理。則顛倒也。是以三乘觀法無異。但心有大小為差耳。漚和般若者。大慧之稱也。諸法實相謂之般若。能不取證。漚和功也。適化眾生。謂之漚和。不染塵累。般若力也。然則般若之門觀空。漚和之門涉有。涉有未始迷虛。故常處有而不染。不厭有而觀空。故觀空而不證。是為一念之力。權慧具矣。好思歷然可解。泥洹盡諦者。直結盡而已。則生死永滅。故謂盡耳。無復別有一盡處耳。","【物不遷論第一】","夫生死交謝。寒暑迭遷。有物流動。人之常情。餘則謂之不然。何者。放光雲。法無去來。無動轉者。尋夫不動之作。豈釋動以求靜。必求靜於諸動。必求靜於諸動故雖動而常靜。不釋動以求靜故雖靜而不離動。然則動靜未始異。而惑者不同。緣使真言滯於競辯。宗途屈於好異。所以靜躁之極。未易言也。何者。夫談真則逆俗。順俗則違真。違真故迷性而莫返。逆俗故言淡而無味。緣使中人未分於存亡。下士撫掌而弗顧。近而不可知者。其唯物性乎。然不能自已。聊復寄心於動靜之際。豈曰必然。試論之曰。道行雲。諸法本無所從來。去亦無所至。中觀雲。觀方知彼去。去者不至方。斯皆即動而求靜。以知物不遷明矣。夫人之所謂動者。以昔物不至今。故曰動而非靜。我之所謂靜者。亦以昔物不至今。故曰靜而非動。動而非靜以其不來。靜而非動以其不去。然則所造未嘗異。所見未嘗同。逆之所謂塞。順之所謂通。苟得其道。復何滯哉。傷夫人情之惑也久矣。目對真而莫覺。既知往物而不來。而謂今物而可往。往物既不來。今物何所往。何則。求向物於向。於向未嘗無。責向物於今。於今未嘗有。於今未嘗有以明物不來。於向未嘗無故知物不去。覆而求今今亦不往。是謂昔物自在昔。不從今以至昔。今物自在今。不從昔以至今。故仲尼曰。回也見新交臂非故。如此。則物不相往來明矣。既無往返之微朕。有何物而可動乎。然則旋嵐偃嶽而常靜。江河競注而不流。野馬飄鼓而不動。日月曆天而不周。復何怪哉。噫。聖人有言曰。人命逝速。速於川流。是以聲聞悟非常以成道。緣覺覺緣離以即真。苟萬動而非化。豈尋化以階道。覆尋聖言。微隱難測。若動而靜。似去而留。可以神會。難以事求。是以言去不必去。閒人之常想。稱住不必住。釋人之所謂往耳。豈曰去而可遣。住而可留也。故成具雲。菩薩處計常之中。而演非常之教。摩訶衍論雲。諸法不動。無去來處。斯皆導達群方。兩言一會。豈曰文殊而乖其致哉。是以言常而不住。稱去而不遷。不遷故雖往而常靜。不住故雖靜而常往。雖靜而常往故往而弗遷。雖往而常靜故靜而弗留矣。然則莊生之所以藏山。仲尼之所以臨川。斯皆感往者之難留。豈曰排今而可往。是以觀聖人心者。不同人之所見得也。何者。人則謂少壯同體。百齡一質。徒知年往。不覺形隨。是以梵志出家。白首而歸。鄰人見之曰。昔人尚存乎。梵志曰。吾猶昔人。非昔人也。鄰人皆愕然。非其言也。所謂有力者負之而趨。昧者不覺其斯之謂歟。是以如來因群情之所滯。則方言以辯惑。乘莫二之真心。吐不一之"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"肇論序 小招提寺沙門慧達作","is_available":true},{"id":"chapter-1-section-2","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"物不遷論第一","is_available":true},{"id":"chapter-1-section-3","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"不真空論第二","is_available":true},{"id":"chapter-1-section-4","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"般若無知論第三","is_available":true},{"id":"chapter-1-section-5","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"涅盤無名論第四","is_available":true},{"id":"chapter-1-section-6","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"開宗第一","is_available":true},{"id":"chapter-1-section-7","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"竅體第二","is_available":true},{"id":"chapter-1-section-8","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"位體第三","is_available":true},{"id":"chapter-1-section-9","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"徵出第四","is_available":true},{"id":"chapter-1-section-10","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"超境第五","is_available":true},{"id":"chapter-1-section-11","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"搜玄第六","is_available":true},{"id":"chapter-1-section-12","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"妙存第七","is_available":true},{"id":"chapter-1-section-13","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"難差第八","is_available":true},{"id":"chapter-1-section-14","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"辯差第九","is_available":true},{"id":"chapter-1-section-15","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"責異第十","is_available":true},{"id":"chapter-1-section-16","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"會異第十一","is_available":true},{"id":"chapter-1-section-17","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"詰漸第十二","is_available":true},{"id":"chapter-1-section-18","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"漸第十三","is_available":true},{"id":"chapter-1-section-19","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"譏動第十四","is_available":true},{"id":"chapter-1-section-20","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"動寂第十五","is_available":true},{"id":"chapter-1-section-21","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"窮源第十六","is_available":true},{"id":"chapter-1-section-22","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"通古第十七","is_available":true},{"id":"chapter-1-section-23","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"考得第十八","is_available":true},{"id":"chapter-1-section-24","chapter_title":"肇論 後秦 長安釋僧肇作","section_title":"玄得第十九","is_available":true}],"plain_text":"# 肇論 後秦 長安釋僧肇作\n## 肇論序 小招提寺沙門慧達作\n宗本義\n## 物不遷論第一\n## 不真空論第二\n## 般若無知論第三\n劉遺民書問附\n答劉遺民書\n## 涅盤無名論第四\n表上秦主姚興\n九折十演者\n## 開宗第一\n## 竅體第二\n## 位體第三\n## 徵出第四\n## 超境第五\n## 搜玄第六\n## 妙存第七\n## 難差第八\n## 辯差第九\n## 責異第十\n## 會異第十一\n## 詰漸第十二\n## 漸第十三\n## 譏動第十四\n## 動寂第十五\n## 窮源第十六\n## 通古第十七\n## 考得第十八\n## 玄得第十九\n【肇論序】小招提寺沙門慧達作\n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。並創始命宗圖辯格致。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。善竅名教精搜義理。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。並判其臧否。辯其差當。唯此憲章無弊斯咎。良由襟情泛若。不知何系。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。達猥生天幸。逢此正音。忻躍弗已。饗[言∞燕]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。世諺鹹雲。肇之所作故是誠實真諦。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。達留連講肆二十餘年。頗逢重席。未睹斯論。聊寄一序。託悟在中。同我賢餘請俟來哲。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。唯有涅盤。故未啟重玄。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。而涅盤不稱。餘謂此說周圓。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。所以童壽嘆言。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。\n【宗本義】\n本無。實相。法性。性空。緣會。一義耳。何則。一切諸法緣會而生。緣會而生。則未生無有。緣離則滅。如其真有。有則無滅。以此而推。故知雖今現有。有而性常自空。性常自空。故謂之性空。性空故。故曰法性。法性如是。故曰實相。實相自無。非推之使無。故名本無。言不有不無者。不如有見常見之有。邪見斷見之無耳。若以有為有。則以無為無。夫不存無以觀法者。可謂識法實相矣。雖觀有而無所取相。然則法相為無相之相。聖人之心為住無所住矣。三乘等觀性空而得道也。性空者。謂諸法實相也。見法實相。故云正觀。若其異者。便為邪觀。設二乘不見此理。則顛倒也。是以三乘觀法無異。但心有大小為差耳。漚和般若者。大慧之稱也。諸法實相謂之般若。能不取證。漚和功也。適化眾生。謂之漚和。不染塵累。般若力也。然則般若之門觀空。漚和之門涉有。涉有未始迷虛。故常處有而不染。不厭有而觀空。故觀空而不證。是為一念之力。權慧具矣。好思歷然可解。泥洹盡諦者。直結盡而已。則生死永滅。故謂盡耳。無復別有一盡處耳。\n【物不遷論第一】\n夫生死交謝。寒暑迭遷。有物流動。人之常情。餘則謂之不然。何者。放光雲。法無去來。無動轉者。尋夫不動之作。豈釋動以求靜。必求靜於諸動。必求靜於諸動故雖動而常靜。不釋動以求靜故雖靜而不離動。然則動靜未始異。而惑者不同。緣使真言滯於競辯。宗途屈於好異。所以靜躁之極。未易言也。何者。夫談真則逆俗。順俗則違真。違真故迷性而莫返。逆俗故言淡而無味。緣使中人未分於存亡。下士撫掌而弗顧。近而不可知者。其唯物性乎。然不能自已。聊復寄心於動靜之際。豈曰必然。試論之曰。道行雲。諸法本無所從來。去亦無所至。中觀雲。觀方知彼去。去者不至方。斯皆即動而求靜。以知物不遷明矣。夫人之所謂動者。以昔物不至今。故曰動而非靜。我之所謂靜者。亦以昔物不至今。故曰靜而非動。動而非靜以其不來。靜而非動以其不去。然則所造未嘗異。所見未嘗同。逆之所謂塞。順之所謂通。苟得其道。復何滯哉。傷夫人情之惑也久矣。目對真而莫覺。既知往物而不來。而謂今物而可往。往物既不來。今物何所往。何則。求向物於向。於向未嘗無。責向物於今。於今未嘗有。於今未嘗有以明物不來。於向未嘗無故知物不去。覆而求今今亦不往。是謂昔物自在昔。不從今以至昔。今物自在今。不從昔以至今。故仲尼曰。回也見新交臂非故。如此。則物不相往來明矣。既無往返之微朕。有何物而可動乎。然則旋嵐偃嶽而常靜。江河競注而不流。野馬飄鼓而不動。日月曆天而不周。復何怪哉。噫。聖人有言曰。人命逝速。速於川流。是以聲聞悟非常以成道。緣覺覺緣離以即真。苟萬動而非化。豈尋化以階道。覆尋聖言。微隱難測。若動而靜。似去而留。可以神會。難以事求。是以言去不必去。閒人之常想。稱住不必住。釋人之所謂往耳。豈曰去而可遣。住而可留也。故成具雲。菩薩處計常之中。而演非常之教。摩訶衍論雲。諸法不動。無去來處。斯皆導達群方。兩言一會。豈曰文殊而乖其致哉。是以言常而不住。稱去而不遷。不遷故雖往而常靜。不住故雖靜而常往。雖靜而常往故往而弗遷。雖往而常靜故靜而弗留矣。然則莊生之所以藏山。仲尼之所以臨川。斯皆感往者之難留。豈曰排今而可往。是以觀聖人心者。不同人之所見得也。何者。人則謂少壯同體。百齡一質。徒知年往。不覺形隨。是以梵志出家。白首而歸。鄰人見之曰。昔人尚存乎。梵志曰。吾猶昔人。非昔人也。鄰人皆愕然。非其言也。所謂有力者負之而趨。昧者不覺其斯之謂歟。是以如來因群情之所滯。則方言以辯惑。乘莫二之真心。吐不一之","is_preview":true,"preview_page_limit":10}