涅槃玄義發源機要 1.5

1.5

初、題目，二：初、標法。題玄義者，五章釋題妙盡經旨，故稱玄義。二、顯作者。沙門者，此翻勤息，謂勤勞息斷煩惱故。《瑞應經》云「息心達本源，故號為沙門。」若乃息見思之妄心，達真諦之本源，藏通沙門也。息塵沙之妄心，達俗諦之本源，別教沙門也。息無明之妄心，達中道之本源，圓融沙門也。又次第息三惑達三本者，是別沙門。一心中息三惑者，是圓沙門。今疏主，即圓人也。然沙門之名，於諸教中復通因果。今約疏主迹說，乃住前因中沙門也。灌頂，即名諱。華嚴第十法雲地，名灌頂位菩薩也。經云「諸佛智水灌其頂故，名為受職，故名灌頂。」字法雲，小字非凡。蓋言十地之聖，非三賢之凡也。俗姓吳氏，常州義興人，祖避地東甌，因而不返，今為臨海章安人也。父夭早亡，母親鞠養。生甫三月，孩而欲名，思審物類未知所目。母夜稱佛法僧名，師乃口効音句清辯，時共驚異，因告攝靜寺惠拯。法師聞而笑曰：「此子非凡。」即以非凡為字。及年七歲，還為拯公弟子，才業日新玄儒並騖，弱冠之歲進具律儀。洎拯師厭世，沐道天台，即陳至德元年，時俗壽二十七也。智者辯才雲行雨施，能領能記唯師一人，故方集奔隨為法上將。後於隋大業十年十月，廬于天台之南，撰此疏文。越五年，於安洲絕筆，即唐武德元年也。常於章安攝靜寺講說此經，值海賊抄掠，道俗奔委師，撾鐘就講顏無懾懼。賊徒麾旛詣寺，忽見兵旗曜日，持弓執戟人皆丈餘，雄悍奮發，群賊驚散。其感通有如是者。事蹟見唐《續高僧傳．習禪科》。若乃撰疏之休徵、為法之難苦，則下文詳悉。以唐貞觀六年八月七日終國清寺，春秋七十二。將終之際身現微疾，室有異香，命弟子曰：「《彌勒經》說『佛入城日，香煙若雲。』汝多燒香，吾將去矣。」有同學智晞，智者親度，於貞觀元年卒。臨終云：「吾生兜率矣。見先師智者寶座行列，皆悉有人，唯一座獨空，云：却後六年灌頂法師陞此說法。」焚香驗意，即慈氏降靈；計歲論期，審晞言不謬。是故灌頂之名、法雲之字，豈有過實之畏哉。撰者，鳩集文義解釋之也。

First is the title, which has two parts: first, indicating the dharma. In entitling it "Profound Meaning," the five chapters explain the title and wonderfully exhaust the purport of the sūtra; therefore it is called "Profound Meaning." Second, revealing the author. Śramaṇa: this is translated as "diligent cessation," meaning that through diligent effort one ceases and cuts off afflictions. The Ruiying jing says: "Ceasing the mind and penetrating the original source, one is therefore called a śramaṇa." If one ceases the deluded mind of views and desires and penetrates the original source of the ultimate truth, one is a śramaṇa of the tripiṭaka and shared [teachings]. If one ceases the deluded mind of dust and sand and penetrates the original source of the conventional truth, one is a śramaṇa of the separate teaching. If one ceases the deluded mind of ignorance and penetrates the original source of the Middle Way, one is a śramaṇa of the perfect integration. Furthermore, one who sequentially ceases the three delusions and penetrates the three sources is a separate śramaṇa. One who ceases the three delusions within a single mind is a perfect śramaṇa. Now, the commentator is a person of the perfect [teaching]. However, the name śramaṇa throughout the various teachings also extends across cause and effect. Speaking now in terms of the commentator's traces, he was a śramaṇa in the causal stage prior to the abodes. Guanding is his personal name. The tenth stage of the Avataṃsaka, the dharmameghā-bhūmi, is called the bodhisattva of the stage of anointment (guanding). The sūtra says: "Because the wisdom-water of all buddhas is sprinkled upon his crown (guanding), it is called receiving the investiture; hence the name Guanding." His courtesy name was Fayun, and his childhood name was Feifan (Not Ordinary). This means that he was a sage of the ten stages, not an ordinary person of the three worthies. His secular surname was Wu, a native of Yixing in Changzhou. His grandfather fled to Dong'ou to avoid troubles and did not return, so he became a man of Zhang'an in Linhai. His father died young, and his mother raised him alone. When he was just three months old, while still an infant, she wished to name him, but pondered over various kinds of things without knowing what to call him. At night, his mother recited the names of the Buddha, Dharma, and Saṅgha; the master then imitated the sounds with his mouth, speaking clearly and distinctly. At that time everyone was amazed, and so they informed Huizheng of Shejing Temple. Hearing of it, the Dharma Master smiled and said: "This child is not ordinary (feifan)." He thereupon took Feifan as his courtesy name. When he was seven years old, he returned to become a disciple of Master Zheng; his talent and learning were renewed daily, and he pursued both the Buddhist mysteries and Confucianism. At the age of capping [twenty], he received the complete monastic precepts. When Master Zheng departed this life, he bathed in the Dao at Tiantai; that was the first year of Zhide of the Chen dynasty [583 CE], when his secular age was twenty-seven. Zhizhe's eloquence moved like clouds and poured like rain; the master was the only one who could comprehend and record it, and so he was gathered to follow him, becoming a supreme general of the Dharma. Later, in the tenth month of the tenth year of the Daye era of the Sui dynasty [614 CE], he thatched a hut south of Tiantai and composed this commentary text. After five years, he laid down his brush at Anzhou, which was the first year of the Wude era of the Tang dynasty [618 CE]. He often lectured on this sūtra at Shejing Temple in Zhang'an. When pirates raided and looted, the monastics and laity fled and left the master behind; he struck the bell and took his seat for the lecture, his countenance showing no fear. The band of bandits waved their banners and came to the temple, but suddenly saw military banners blazing in the sunlight, with men holding bows and halberds, all over a zhang tall, brave and fierce, charging forth; the crowd of bandits scattered in terror. Such was the efficacy of his spiritual resonance. His deeds are recorded in the "Practice of Meditation" section of the Tang dynasty's Further Biographies of Eminent Monks. As for the auspicious omens of his composing the commentary and his hardships for the sake of the Dharma, they are detailed in the text below. On the seventh day of the eighth month in the sixth year of the Zhenguan era of the Tang dynasty [632 CE], he passed away at Guoqing Temple at the age of seventy-two. As his end approached, a slight ailment appeared in his body, and an extraordinary fragrance filled the room. He commanded his disciples, saying: "The Maitreya Sūtra says: 'On the day the Buddha enters the city, the smoke of incense is like clouds.' Burn much incense, for I am about to depart." There was a fellow student named Zhixi, directly ordained by Zhizhe, who died in the first year of Zhenguan. Nearing death, he said: "I have been born in Tuṣita. I saw that the jewel thrones of our late master Zhizhe were arranged in rows, all occupied by people, with only one throne standing empty. It was said: 'Six years later, Dharma Master Guanding will ascend this throne to preach the Dharma.'" Verifying the intention through burning incense, it was indeed the descent of the spirit of Maitreya; calculating the years and discussing the period, it proved that Xi's words were not false. Therefore, regarding the personal name Guanding and the courtesy name Fayun, how could there be any fear that they exceed reality? "Composed" means gathering the texts and meanings and explaining them.