03-罗什与三论僧肇

Walter Liebenthal. Chao Lun: The Treatises of Seng-chao. Hong Kong: Hong Kong University Press, 1968.（《肇论》的英译与详细注疏，是西方学界研究僧肇的基础文献。书内 11 页并给出"通常收四篇"的断代：“In the old catalogues, each part appears separately. In the Fang-lu (A.D. 597) they are listed together for the first time”，即四篇合为一书始见于隋《法经录》，此前各篇分行。第四篇的真伪，该书设附录二〈The Problem of the Authenticity of PART IV〉专论之，书内 150–152 页，开篇即云“it has long been doubted whether On the Namelessness of Nirvāṇa is by Seng-chao”，并列汤用彤判伪三据，其一为该篇所引多出昙无谶译北本《大般涅槃经》，此本 430 年方至扬州，而僧肇卒于 414，“this would prove that the FOURTH PART, such as we possess it, cannot have been compiled by Seng-chao himself”；Liebenthal 自断于书内 151 页：“What we do possess is certainly not equal to PARTS I–III … Someone must have tampered with the original Nieh-p‘an wu-ming lun.”另记一处负面所得：正文原有“不再靠格义”一语，此书不担：ko-i、ke-yi、matching 三式该书全书零命中；且其附录一论六家七宗，把僧肇放在本土二谛之争的末尾，作“Seng-chao was the latest thinker who, in PART II, contributed to this discussion”，与“断裂”的取向不同。该语已从正文删去，另觅所据。）

《肇论·不真空论》（僧肇，T1858）："本无者，情尚于无，多触言以宾无。""心无者，无心于万物，万物未尝无"，僧肇判语"此得在于神静，失在于物虚"；"即色者，明色不自色，故虽色而非色也"，判语"未领色之非色也"；"故知万物非真，假号久矣"。三家之判的定理形审读，及弱拒斥引理两次古典发现之说，见本书下部第十九篇第四章《肇论·汉地的第一场消化》与第七章《判词与交棒》。

《肇论·物不迁论》（T1858）："寻夫不动之作，岂释动以求静？必求静于诸动。""昔物自在昔，不从今以至昔；今物自在今，不从昔以至今。""旋岚偃岳而常静，江河兢注而不流。""事各性住于一世。"与《中论》观去来品的对读、"各性住"与有部句法的比对，及"立意出自观去来品、句法在弱拒斥引理界线上"这一判词，见本书下部第十九篇第四章；"各住自性"四字在《大毗婆沙论》全书仅一见的通检，见下部第十八篇第二章。明末镇澄难《物不迁论》，撰《物不迁正量论》，是这场句法风险在后世的兑现。

藏传各派对双身修法（karmamudra）入门资格有明确规定，以完成次第上的深厚证量为根本标准；达赖喇嘛十四世所立者见 H.H. Dalai Lama XIV and Alexander Berzin. The Gelug/Kagyu Tradition of Mahamudra. Ithaca: Snow Lion, 1997（本书所据为 Berzin Archives 网络版，其页码与印本不通，下引页次系网络版）：网络版书内 151 页作 “only especially well-qualified practitioners well-advanced on anuttarayoga tantra’s complete stage, who have trained in the practices of the subtle energy-channels and winds and who have gained mastery over them, are permitted to practice with an actual, physical karmamudra”，并释其所以然为此类行者 “never have the danger of experiencing the ordinary bliss of orgasmic emission that would either prevent or destroy their generation of a greatly blissful deep awareness”；同处并谓非必依实体明妃，观想之智慧手印亦可（网络版书内 152 页）。"须能展示腾空等神通"一语该书无据：通检 fly／flying／levitate／through the air／miraculous power／siddhi 诸式共十三见，无一处讲腾空，尽是禅修中的"掉举"（flightiness of mind）。"令果实脱枝后接回枝头"这一说法，见于格鲁派尼僧本华觉顿（Thubten Chodron）2017年法谈（引自其上师口传，未指明原典；https://thubtenchodron.org/2017/08/confusion-within-tantra/）。"斩头复合"则见于11世纪女祖师格朗玛·帕玛（Gelongma Palmo）传记。落果接枝的具体说法目前在汉藏传统文本中尚无可核实的原典出处，但"以神通证量为双修资格门槛"的原则是各藏传派系共通的有据可查的立场。