吉藏

吉藏之名得自真諦。本傳記：「年在孩童。父引之見於真諦。仍乞詺之。諦問其所懷。可為吉藏。因遂名也。」〔T50n2060 0513c21〕——本編登錄中，真諦與他各有其檔，而二人之相涉，最早是一個名字。其父「諒恒將藏聽興皇寺道朗法師講。隨聞領解悟若天真。」〔T50n2060 0513c28〕「年至七歲投朗出家。」〔T50n2060 0513c29〕「至年十九處眾覆述。精辯鋒遊。」〔T50n2060 0514a02〕其法脈自興皇法朗上溯攝山僧詮、攝山朗公，「玄旨所明惟存中觀」——本編三論一軸所讀之疏，其人出於這一線。

Jizang got his name from Paramārtha. The biography records: "while he was still a child his father brought him to see Paramārtha and asked for a name. Paramārtha inquired what was in his mind and said he might be called Jizang; and so he was named" 〔T50n2060 0513c21〕 — in this registry Paramārtha and he each have a file of their own, and the first thing that joins them is a name. His father "would constantly take Zang to hear Dharma Master Daolang of Xinghuang monastery lecture; he grasped what he heard as he heard it, and his understanding was as if inborn" 〔T50n2060 0513c28〕. "At seven he went to Lang and left home" 〔T50n2060 0513c29〕. "At nineteen he restated the teaching before the assembly, his fine argument ranging like a blade" 〔T50n2060 0514a02〕. His line runs from Falang of Xinghuang back through Sengquan of Sheshan to Master Lang of Sheshan, of whom it is said that "of the profound purport, what he set forth held only to the Madhyamaka" — the commentaries this edition reads on its Madhyamaka axis come out of that line.

其一生為三朝所延。陳桂陽王欽其風采；煬帝為晉王時置四道場，「以藏名解著功。召入慧日。」〔T50n2060 0514a09〕仁壽中曲池大像百尺未成，他就而居之，誓當搆立，捨六物託四緣，旬日之間施物連續。大唐初屆京師，武皇親召釋宗，眾推他敘對，「武皇欣然勞問勤勤不覺影移。」〔T50n2060 0514b20〕武德之初置十大德綱維法務，他居其一。然而本傳所記其晚年之事不在朝堂：「晚以大業初歲。寫二千部法華。」〔T50n2060 0514b12〕隋曆告終，造二十五尊像，捨房安置而自處卑室，昏曉禮懺；又別置普賢菩薩像，「躬對坐禪觀實相理。」〔T50n2060 0514b15〕

Three courts in turn drew him in. The Chen prince of Guiyang respected his bearing; when Emperor Yang, then prince of Jin, established four practice halls, "because Zang was renowned for his exposition, he was summoned into Huiri" 〔T50n2060 0514a09〕. In the Renshou years the hundred-foot image at Quchi stood unfinished, and he took up residence beside it and vowed to see it set up, giving away his six requisites and entrusting himself to the four supports, so that within ten days the gifts came in one upon another. When the Tang first reached the capital, Emperor Wu summoned the Buddhist order in person and the assembly put him forward to speak; "Emperor Wu was pleased and questioned him with such warmth that neither noticed the shadow move" 〔T50n2060 0514b20〕. At the beginning of Wude, when ten great worthies were appointed to hold the reins of Dharma business, he was one of them. Yet the late years the biography records are not spent at court: "later, in the first year of Daye, he copied two thousand sets of the Lotus" 〔T50n2060 0514b12〕. When the Sui calendar came to its end he made twenty-five images, gave up his own room to house them and lodged himself in a mean cell, keeping up reverence and repentance from dusk to dawn; and he set up besides an image of Samantabhadra and "sat before it in meditation, contemplating the principle of true reality" 〔T50n2060 0514b15〕.

至于清旦索湯沐浴，著新淨衣，令稱佛號，加坐儼思如有喜色；齋時將及，奄然而化，「春秋七十有五。即武德六年五月也。」〔T50n2060 0514c05〕生年 549 由此逆推。「遺命露骸。而色逾鮮白。」〔T50n2060 0514c06〕本編所取其書一部：《金剛般若疏》〔T33n1699〕——般若一軸之四家注中，此為其一。

At clear dawn he called for hot water, bathed, put on fresh clean robes and had the Buddha's name recited; he sat cross-legged in composed thought with what seemed a look of joy, and as the meal hour drew near he quietly passed away, "in his seventy-fifth year — the fifth month of the sixth year of Wude" 〔T50n2060 0514c05〕. The birth year 549 is reckoned back from that. "By his last instruction his body was left bare, and its colour grew the whiter for it" 〔T50n2060 0514c06〕. One of his works is taken up in this edition: the Commentary on the Diamond Sūtra 〔T33n1699〕 — one of the four commentaries on that text in this edition's Prajñā axis.