大般涅槃經集解 1.6

1.6

Without words, there would be no means to convey the message; yet words are themselves an encumbrance to what is beyond words. When words become encumbering, one can silence words; but once words are silenced, divergent views arise in contention. Therefore the Tathāgata, mounted on his original vows, took birth; manifesting the power of compassion, he adapted his transformation; setting forth teachings apart from the written word, he opened the Way by forgetting mental characteristics. He wished to make the value of common stone differ from jade, and to separate the streams of the Jing and Wei rivers; to subdue the six masters and correct the four inversions, and to reverse the eight heterodoxies to return to the single flavor; to break off the horns of worldly wisdom and shut the mouths of aberrant individuals; to guide minds seeking the jewel and reveal the day of beholding nourishment; to rescue those burned in the burning house and save those drowning in the surging sea. Thus the Dharma rain fell, causing scorched seeds to flourish, and the sun of wisdom rose, bringing dawn to the long night, rousing Kāśyapa's impassioned concern and uttering sincere words of truth. Although the two gifts were equaled before and the five greatnesses set forth after, and the thirty-four questions differed in their divergent analyses, he accommodated and guided [beings], answering each as appropriate. Summarizing the essentials of the sūtra, it does not go beyond two tracks: buddhadhātu reveals the source of inherent origin; nirvāṇa clarifies the ultimate principle of return. Being neither cause nor effect, neither arising nor constructed, its principle towers above the myriad virtues and its reality is severed from the hundred negations. Absolute emptiness cannot fathom its true boundary, and profound mystery cannot exhaust its wondrous gate. Unless one's virtue equals the impartial and one's mind accords with anutpāda, how could the golden walls and jade halls be easily entered! There is the Śramaṇa Shi Baoliang of Qingzhou, whose disposition is crisp and unexcelled, whose spiritual function is brilliant and lofty. In youth he shouldered austere discipline; in maturity he remained settled in the forbearance of dharmas. In his advanced age he grew all the more devoted, not flagging even in his twilight years. In circulating the teachings of the prior enlightened ones, he was unflaggingly diligent; among the younger generation of latecomers, none failed to rely on and admire him. On the eighth day of the fifth month in the eighth year of Tianjian, it was commanded that Liang compose the Subcommentary on the Mahānirvāṇa [Sūtra]; he completed it on the twentieth day of the ninth month. It radiantly manifests subtle words and praises the correct Path. The interlocking rings having been undone and the web of doubt dispelled, its branches and currents are perspicuous and can be briefly stated. Taking advantage of a day of leisure, I intend to peruse it. I have set down a few lines here merely to serve as a record.