涅槃玄義發源機要 4.2

4.2

「如日」下，日喻法界體，照喻法界法，高山喻菩薩。「如聾」下，喻小機在華嚴座不得大益，聾故不能聞大，瘂故不能說大。「隱其」下，初約隱身，次約隱法。初文者，神德舍那身，丈六釋迦像。「覆如」下，明隱法。如來藏者，圓頓法也，令改革凡夫成小聖人。無生無用者，敗種無生，壞根無用。先與後奪者，與小即鹿苑，奪小即方等。委業領財者，用《法華》窮子喻也。此喻委以大乘家業，以化菩薩。如諸部般若，多是空生、身子、滿願對揚也。付財定性者，會父子定天性也。如經云「此實我子，我實其父。」以喻《法華》開權，二乘皆當作佛也。「文云」下，即第九卷，指《法華．持品》中八千人也。故知《法華》、《涅槃》開會事等悉號醍醐，但彼廢此施，義有小異。然由《法華》本懷已暢，故至今教遂般涅槃。「夫眾」下，通示化意也。眾生本具，與佛無殊，日用不知，乃淪生死。故佛出世，以二智手指撝迷徒、點示本性，方將直顯復慮謗法，機既不等遂有五時，兼別但小對三帶二，一期調熟乃獲開權，《法華》、今經所以興也。「或作」下，敘五時。華嚴唯別圓故大；鹿苑但三藏故小；方等訶責偏小、褒嘆圓大，意令恥小慕大；般若委以大法，令教菩薩漸使通泰；法華開權，名定天性。「眾生」下，明《法華》既見佛性，故於今經涅槃，故知二經見性義一。靜乎雙樹者，即經云「右脇而臥」，表一期化極，內智指撝其功已畢。息教二河者，即經云「寂然無聲」也，故云息教也。二河者，拔提河大在城南，熙連河小在城北。相去百里，佛居其間，於四雙八隻樹下涅槃也。「諸佛」下，燈明迦葉出於淨土，但說《法華》即入涅槃。今佛世尊既出穢土，故須扶律以拾殘機。二經雖殊，見性無別。又若約扶律為涅槃者，則唯穢土；若約談常為涅槃者，則淨穢皆說。「只是」下，能發究竟智，故名佛師。能生分真智，故名菩薩母。「佛菩薩」下，舉佛菩薩之勝，以況凡小之劣。千舌百盲者，舉千百言，多耳安能。舞手者，《毛詩．序》云「嗟嘆之不足，故詠歌之。詠歌之不足，故手之舞之、足之蹈之。」專五所以是體意者，五番所詮之理，名為所以。謂從上品乳、滿字、勝修、圓教、醍醐所詮，俱是今經正體。設諸名相者，應云行相即依理起行故是宗。意對破者，即五番中皆有以圓破偏意也。皆言若專者，專，獨也。謂五番具含眾義，今若獨取其一，故成體等不同。雙卷等者，如上卷記。大本者，雖南北二本不同，同名大本，對六卷名小本也。同座異聞者，宜廣聞大本，宜略聞六卷。例大小品者，《般若》有大品小品，故以為例。準諸經目錄，秦弘始五年四月二十三日譯《大品》竟，二十七卷成者是也。竺法護於晉太康元年譯，上帙為《光讚》。羅什又重譯為十卷，名小品，是知《小品》亦是抄其前分。若然者，則次說為是，以六卷但盡〈菩薩品〉故。斯乃廣略者，六卷則略抄前段，大本則廣有後文。世猶惑焉者，或云異聞、或謂廣略，難可準定，故人尚疑。如來說偷狗等者，示其前後不同也。如來說則在後，迦葉問則在前。偷謂盜賊以喻見魔，狗喻愛魔，如〈四依品〉。說三歸，在〈如來性品〉。秦人彌譯者，六卷，東晉所翻；大本，北涼所翻。俱非秦代，而言秦人者，但姚秦翻譯最盛，故義學之家相承而用。㨙互者，㨙，胡計切，換也。或作「係奚」者，俱誤。昔道猛等者，按《譯經圖紀》及《僧傳》，並云曇無讖以玄始元年歲次壬子至姑臧，齎《涅槃》前分十卷，止於俗舍。遜聞讖名，厚遇請譯。遂以玄始三年歲次甲寅起首，至玄始十年辛酉，譯經律總二十三部，合一百四十八卷，慧嵩筆受。又南山《涅槃弘傳．序》云「北涼沮渠氏，玄始三年，有天竺三藏曇無讖者，涼言法豐，齎此梵本前分十卷，來達姑臧。偽主蒙遜珍賞隆重，於涼城內閑豫宮中，前後三翻成四十卷，終宋武帝永初二年。」據此諸文，乃是讖公齎至，不云道猛將還。沮渠蒙遜者，胡人，其先為匈奴左沮渠，遂以官為氏。蒙遜博覽群史、頗曉天文，殺段業自稱涼州牧。又破傉檀于窮泉，乘勝入姑臧，僣號西河王。隴右即隴西也。「右」或作「后」「後」，並誤。自號玄始者，改元玄始也。「是時」下，南經緣起也。經從北涼入于江南，後因治定，既與舊本品卷開合不同，遂號南本。姚萇殺符堅，改長安為常安，都之，改元白雀，後改建元。萇卒，子興立，改元皇初，後改弘始。今云姚萇復號弘始者，誤，應云姚興弘始。非玄始者，別其兩國年號也。玄始五年即晉恭元熙元年者，恭帝者，即東晉第十一帝，都建康，在位一年。遜位于劉裕，是為宋武帝，故云次入宋武裕也。恭帝元熙元年，即是宋武永初元年，以當年改號故。宋武，姓劉諱裕，字德輿。得四年者，宋武在位三年而崩。長子義符立，是為少帝。即位昏亂，太后廢帝為滎陽王，在位二年。武帝第三子諱義隆即位，是為文帝。以少帝於武帝三年當年即位，在位二年，至文帝元嘉元年，凡四年矣，故云得四年。此即大本始至南朝之年也。故《開皇錄》云「宋文帝世元嘉年初達于建康」也，即北涼玄始九年也。此二高明者，謂德高智明，乃美稱也。事跡如梁傳第七。康樂縣令者，《南史》第十八云「謝靈運，少好學，博覽群書，文章之美與顏延之為江左第一，縱橫俊發過於延之，深密則不如也。襲封康樂公。」今云縣令，恐誤。抗世逸群等者，抗，舉也。逸群，猶出群也。《南史》云「以國公例除員外散騎侍郎，不就，為琅瑘王大司馬行參軍。車服鮮麗，衣物多改舊形制，世共宗之，咸稱謝康樂也。」《開皇三寶錄》云「陳郡處士謝靈運治定」者，蓋靈運自稱處士也。靈運，陳郡陽夏人，甞為永嘉太守。郡有名山水，公素愛好，肆意遨遊，稱疾去職。於始寧縣修營故墅，傍山帶江，盡幽居之美，因著《山居賦》。尋山登嶺常著木屐，上則去其前齒，下則去其後齒。會稽太守孟顗事佛精懇，公謂之曰：「得道應須慧業。丈人生天應在靈運前，成佛必在靈運後。」顗深恨之。今撫州城東南四里有翻經臺，唐顏魯公碑云「宋康樂侯謝公，元嘉年初於此翻譯涅槃經，因以為號。」問：謝公但修定舊本，安稱翻譯？答：翻經之所，有譯語者、筆受者、綴文者、證義者、潤色者，而通稱譯人。謝公治定，乃是證義潤色之職也，故稱靈運翻經焉。「開壽命」下，開〈壽命〉為四品，復改壽命為長壽；開〈如來性〉為十品。凡十二品者，新開品目則有十二，并舊〈壽命〉、〈如來性〉共有十四，皆準六卷中品名開之。故《三寶錄》云「靈運等以讖《涅槃》品數疎簡，初學之者難以措懷，乃依舊翻《泥洹》正本加之，文有過質頗亦改治。」足前等者，并舊〈大眾問〉等品也。北本但十三品，成四十卷。南本二十五品，成三十六卷。故北遠師名北本為少品多卷經，名南本為多品少卷經。有三品等者，至唐麟德中後分方來，尚闕〈分舍利〉。其後分中立品與讖說不同者，和會如《疏記》第二十卷。由來關中者，關中秦地，羅什居關中，不見大本，故知足品非羅什也。錄稱者，即梁《寶唱錄》及隋《開皇三寶錄》第十三云「豫州沙門范慧嚴、清河沙門崔慧觀、陳郡處士謝靈運等加品改治。」故今依之，知小亮非也。「初三人」下，此明事蹟。與梁《僧傳》及《開皇錄》不同者，恐是傳說有異，而彼二文咸云三十六卷。始有數本流行未廣，嚴後一夜忽夢一人形狀極偉，厲聲謂嚴曰：「涅槃尊經，何以率爾輕加斟酌？」嚴既覺已，懷抱惕然，旦乃集僧欲收前本，時有識者咸共止之：「此蓋欲誡勵後人耳。若必乖理，何容即時方始感夢？」嚴以為然。頃之，又夢神人曰：「君以弘經精到之力，於後必當得見佛也。」如法華疏說者，即《玄義》第八明有翻無翻各具五義也。亦如彼者，如文句也。以《玄義》、《文句》皆是解經，通得稱疏。釋序品義既指《法華文句》，故下疏文直釋通序五事而已，更不消釋序品名義。又下疏文初且離文通示五章，所以疏初不題序品二字。若《法華疏》發初即解序品，故云序謂庠序等。所以疏初乃標序品二字，或例《法華文句》。於此疏初加序品二字者，非也。且《淨名疏》初亦不標其品目，用意各別，豈須一準。又疏文已經治定，標題從省，故削大般二字，但題云涅槃疏，此乃荊溪新意。或加大般二字者，亦非。必也正名，宣尼所誡，後之學者宜善思擇。

From "as the sun" onward: the sun exemplifies the substance of the dharmadhātu; the shining exemplifies the dharmas of the dharmadhātu; and the high mountains exemplify bodhisattvas. From "as if deaf" onward: this exemplifies how those of minor capacity at the Avataṃsaka assembly do not attain great benefit; because they are deaf, they cannot hear what is great, and because they are mute, they cannot speak what is great. From "concealed his" onward: first this addresses the concealment of the body, and next the concealment of the teaching. The first text refers to the body of Rocana with its spiritual virtues, and the sixteen-foot image of Śākyamuni. From "covering the tathāgata" onward: this clarifies the concealment of the teaching. The "tathāgatagarbha" is the complete and sudden teaching, which causes ordinary beings to be transformed and become minor sages. "Without production and without function" means that spoiled seeds do not produce, and damaged roots are of no function. "First granting and later seizing": granting what is minor refers to the Deer Park, and seizing what is minor refers to the Vaipulya teachings. "Entrusting with the enterprise and managing the wealth": this uses the parable of the prodigal son from the Lotus Sūtra. This exemplifies entrusting one with the Mahāyāna family enterprise in order to transform bodhisattvas. For example, across the various divisions of Prajñāpāramitā, mostly Subhūti, Śāriputra, and Pūrṇa engage in exposition. "Bestowing wealth and establishing their nature": this refers to the reunion of father and son, establishing their natural disposition. As the sūtra says: "This is truly my son, and I am truly his father." This exemplifies the Lotus Sūtra's opening of the provisional, where those of the two vehicles are all to become Buddhas. From "The text says" onward: this refers to the ninth roll, pointing to the eight thousand persons in the chapter "Maintaining the Dharma" of the Lotus Sūtra. Therefore we know that the matters of opening and unifying in the Lotus Sūtra and the Nirvāṇa Sūtra are both called "ghee" (sarpirmaṇḍa); yet there the provisional is discarded while here it is bestowed, so in meaning there is a slight difference. However, because the original intent of the Lotus Sūtra had already been expressed, when it reached the present teaching, he entered parinirvāṇa. From "Now, the sentient beings" onward: this generally reveals the purpose of transformation. Sentient beings originally possess it, being no different from the Buddha; yet they use it daily without knowing it, and so are submerged in birth and death. Therefore the Buddha appeared in the world, pointing with the fingers of two kinds of wisdom at confused followers to indicate their original nature. Just as he was about to reveal it directly, he feared slander of the Dharma; since capacities are unequal, there came to be the five periods: combining with the separate, teaching only the tripiṭaka, addressing the three [vehicles], carrying the two [teachings], and having ripened them through that single period, the provisional could finally be opened—this is why the Lotus Sūtra and the present sūtra arose. From "Or producing" onward: this narrates the five periods. The Avataṃsaka has only the separate and complete, and is therefore great; the Deer Park has only the tripiṭaka, and is therefore small; the Vaipulya rebukes the biased and small, praising the complete and great, with the intention of making them ashamed of the small and yearn for the great; Prajñā entrusts the great Dharma, causing the bodhisattvas to be taught and gradually become thoroughly unimpeded; the Lotus opens the provisional, which is called "establishing their natural disposition." From "sentient beings" onward: this clarifies that since they have already seen the Buddha-nature in the Lotus Sūtra, he enters nirvāṇa in the present sūtra; thus we know that the meaning of seeing the nature is the same in both sūtras. "Becoming still at the twin trees": this refers to the sūtra's words "lying on his right side," which expresses that the transformation for that period had reached its limit, and the inner wisdom's pointing and guiding had accomplished its work. "Ceasing the teaching between the two rivers": this refers to the sūtra's words "silent and soundless"; hence it says "ceasing the teaching." As for the two rivers, the larger Bhāgirathī River is south of the city, and the smaller Hiraṇyavatī River is north of the city. Separated by a hundred li, the Buddha dwelt between them and entered nirvāṇa beneath the four pairs and eight trees. From "all buddhas" onward: Dīpaṅkara and Kāśyapa appeared in pure lands, and having merely taught the Lotus Sūtra, they entered nirvāṇa. Since the present Buddha, the World-Honoured One, appeared in an impure land, it was necessary to uphold the vinaya to gather the remaining capacities. Although the two sūtras differ, in seeing the nature there is no distinction. Moreover, if regarding upholding the vinaya as nirvāṇa, it applies only to impure lands; if regarding speaking of the eternal as nirvāṇa, it is taught in both pure and impure lands. From "It is simply" onward: because it can generate ultimate wisdom, it is called the Buddha's master. Because it can produce partial-truth wisdom, it is called the mother of bodhisattvas. From "Buddhas and bodhisattvas" onward: this adduces the excellence of Buddhas and bodhisattvas to contrast with the inferiority of ordinary beings and those of the small vehicle. "A thousand tongues and a hundred blind": this mentions thousands and hundreds of words; how could so many ears manage them? "Dancing with the hands": the preface to the Mao Poetry says, "Sighing is not enough, so one sings it; singing is not enough, so one dances with the hands and stamps with the feet." The purpose of concentrating on the five [analogies] as the substance: the principle explained across the five times is called the purpose. That is, what is explained from the superior milk, the complete characters, the superior cultivation, the complete teaching, and the ghee are all the true substance of the present sūtra. "Establishing the various marks and names": this should be "marks of practice," which means that practice arises based on principle, and is therefore the central theme. "Intent on refuting": that is, within all five times there is the intent to use the complete to refute the biased. Each says "if concentrating": "concentrating" means single. It means that the five times completely contain manifold meanings; if now one exclusively takes one of them, it results in the substance and so forth being different. "Two rolls," etc.: as recorded in the upper roll. "The large text": although the two editions, Northern and Southern, differ, they are both called the "large text," in contrast to the six-roll text, which is called the "small text." "Different hearings in the same assembly": those suited for an expansive version heard the large text; those suited for an abridged version heard the six-roll text. "Taking as an example the large and small Prajñā treatises": the Prajñāpāramitā has a large version and a small version, so it is taken as an example. According to the catalogues of the various scriptures, the translation of the Large Version was completed on the twenty-third day of the fourth month in the fifth year of Hongshi of the Qin, forming twenty-seven rolls. Dharmarakṣa translated the upper fascicle as Guangzan in the first year of Taikang of the Jin. Kumārajīva retranslated it into ten rolls, named the Small Version; hence we know that the Small Version also extracted its earlier portion. If so, then the subsequent explanation is correct, because the six-roll text only reaches the end of the "Bodhisattva Chapter." "These are the expansive and the abridged": the six-roll text is an abridged excerpt of the earlier part, while the large text has the expansive subsequent text. "The world is still confused about it": some say it was different hearings, others say it was expansive and abridged; it is difficult to determine with certainty, so people still have doubts. "The Tathāgata spoke of the thief, dog, and so forth": this shows their discrepancy in sequence. The Tathāgata's speech was after, while Kāśyapa's question was before. "Thief" refers to robbers, exemplifying the Māra of views; "dog" exemplifies the Māra of affection, as in the "Chapter on the Four Reliances." The explanation of the three refuges is in the "Chapter on the Tathāgata-nature." "The Qin people further translated": the six-roll text was translated during the Eastern Jin; the large text was translated during the Northern Liang. Neither was in the Qin period, yet saying "Qin people" is simply because translations under the Yao Qin were most flourishing, so doctrinal scholars inherited and used the term. "Xiehu" (alternating): xie is hu-ji fan, meaning to exchange. Writing it as "xixi" is erroneous. "Formerly Daomeng and others": according to the Record of the Translation of the Scriptures and the Biographies of Eminent Monks, both say that Dharmakṣema arrived in Guzang in the first year of Xuanshi, the year renzi, carrying the first ten rolls of the Nirvāṇa [Sūtra], and stayed in a layman's residence. Mengxun heard of Dharmakṣema's reputation, treated him generously, and requested him to translate. Thus, beginning in the third year of Xuanshi, the year jiayin, and continuing until the tenth year of Xuanshi, the year xinyou, he translated a total of twenty-three works of scriptures and vinaya, comprising 148 rolls, with Huisong acting as the scribe. Furthermore, Nanshan's Preface to the Propagation of the Nirvāṇa states: "Under the Juqu clan of the Northern Liang, in the third year of Xuanshi, there was the Indian Tripiṭaka master Dharmakṣema, whose name in Liang was Fafeng. Carrying the first ten rolls of this Sanskrit text, he arrived in Guzang. The illegitimate ruler Mengxun treasured and esteemed him profoundly; in the Xianyu Palace within the city of Liang, across three translations he completed forty rolls, concluding in the second year of Yongchu of Emperor Wu of the Song." According to these various texts, it was Master Dharmakṣema who brought it; they do not say that Daomeng brought it back. Juqu Mengxun was a barbarian whose ancestors were the Left Juqu of the Xiongnu, and thus took the official title as their clan name. Mengxun read widely in the histories and was well versed in astronomy; he killed Duan Ye and called himself the Governor of Liangzhou. He also defeated Nudan at Qiongquan, advanced on his victory to enter Guzang, and usurped the title of King of Xihe. "Longyou" is Longxi. Writing "you" (right) as "hou" (queen) or "hou" (behind) is erroneous. "Called his own era Xuanshi": he changed the era name to Xuanshi. From "At that time" onward: the origin of the Southern text. The sūtra entered Jiangnan from the Northern Liang; later, because it was edited, and its divisions of chapters and rolls differed from the old text, it was named the Southern text. Yao Chang killed Fu Jian, changed Chang'an to Chang'an, made it his capital, changed the era name to Baique, and later to Jianyuan. When Chang died, his son Xing was established, changing the era to Huangchu, and later to Hongshi. Now saying that Yao Chang also held the name Hongshi is an error; it should say Yao Xing's Hongshi. "Not Xuanshi": this distinguishes between the era names of the two states. "The fifth year of Xuanshi was the first year of Yuanxi of Emperor Gong of the Jin": Emperor Gong was the eleventh emperor of the Eastern Jin, reigning in Jiankang for one year. He abdicated to Liu Yu, who became Emperor Wu of the Song; hence it says "it next entered [the reign of] Liu Yu, Emperor Wu of the Song." The first year of Yuanxi of Emperor Gong was the first year of Yongchu of Emperor Wu of the Song, because the era name was changed in that same year. Emperor Wu of the Song had the surname Liu, personal name Yu, and style name Deyu. "Reached four years": Emperor Wu of the Song was on the throne for three years and died. His eldest son, Yifu, was established, who was the Young Emperor. His reign was confused and unruly, so the Empress Dowager deposed the emperor as King of Xingyang; he was on the throne for two years. Emperor Wu's third son, named Yilong, ascended the throne, who was Emperor Wen. Because the Young Emperor ascended the throne in the third year of Emperor Wu and was on the throne for two years, counting until the first year of Yuanjia of Emperor Wen makes four years in all; hence it says "reached four years." This was the year when the large text first reached the Southern court. Therefore, the Kaihuang Catalogue says: "In the era of Emperor Wen of the Song, at the beginning of Yuanjia, it arrived in Jiankang," which was the ninth year of Xuanshi of the Northern Liang. "These two eminent luminaries": meaning persons of lofty virtue and bright wisdom, an honorific title. Their deeds are found in the seventh fascicle of the Liang Biographies. "Magistrate of Kangle County": the eighteenth fascicle of the History of the Southern Dynasties says, "Xie Lingyun in his youth was fond of learning, read widely in books, and the beauty of his prose along with Yan Yanzhi was the foremost east of the Yangtze; his unrestrained brilliance surpassed Yanzhi's, but he was inferior in profundity and density. He inherited the enfeoffment of Duke of Kangle." Now saying "county magistrate" is feared to be an error. "Surpassing his generation and towering above the crowd," etc.: kang means to raise up. "Towering above the crowd" means standing out from the crowd. The History of the Southern Dynasties says: "Following the precedent of state dukes, he was appointed Gentleman of the Scattered Cavalier Attendants Outside the Establishment, but did not accept, becoming Aide to the Grand Marshal, the Prince of Langya. His carriages and attire were fresh and splendid; he altered many old styles of clothing, and the world revered him together, all calling him Xie Kangle." The Kaihuang Sanbao Lu says: "Edited by the retired scholar Xie Lingyun of Chen commandery." This was likely because Lingyun called himself a retired scholar. Lingyun was a man of Yangxia in Chen commandery and once served as the prefect of Yongjia. The commandery had famous landscapes; the Duke had long been fond of them, roamed freely, and retired on the pretext of illness. In Shining county he built and managed his old villa, bordering mountains and flanked by a river, realizing all the beauty of secluded dwelling, and consequently composed the 'Rhapsody on Dwelling in the Mountains.' In scaling mountains and climbing ridges he always wore wooden clogs; going up he removed their front teeth, and going down he removed their rear teeth. The prefect of Kuaiji, Meng Yi, served the Buddha with deep sincerity; the Duke said to him: 'Attaining the Way requires karmic aptitude for wisdom. You, sir, should be born in heaven before Lingyun, but you will surely become a Buddha after Lingyun.' Yi deeply resented him. Today, four li southeast of the city of Fuzhou, there is a Scripture Translation Terrace; the Tang stele by Yan Lugong says: 'The Song Marquis of Kangle, Lord Xie, translated the Nirvāṇa Sūtra here at the beginning of the Yuanjia era, hence the name.' Question: Lord Xie merely edited the old text; how can it be called 'translating'? Answer: At the place of translating scriptures, there are translators of speech, scribes, text-arrangers, verifiers of meaning, and polishers, all of whom are collectively called translators. Lord Xie's editing was the duty of verifying meaning and polishing; hence it is called Lingyun translating the scripture. From "Opening the Lifespan" onward: the "Lifespan Chapter" was divided into four chapters, and "Lifespan" was changed to "Longevity"; the "Tathāgata-nature Chapter" was divided into ten chapters. "In total twelve chapters": the newly opened chapter titles numbered twelve, and together with the former "Lifespan" and "Tathāgata-nature" there were fourteen in all, all opened according to the chapter names in the six-roll text. Therefore the Sanbao Lu states: "Because the number of chapters in Dharmakṣema's Nirvāṇa was sparse and brief, making it difficult for beginners to grasp, Lingyun and others added to it based on the old translation of the standard Niḥsaraṇa text; where the text was excessively plain, they also considerably edited and polished it." "Supplying the preceding," etc.: this includes the former "Questions of the Great Assembly Chapter" and other chapters. The Northern text has only thirteen chapters, forming forty rolls. The Southern text has twenty-five chapters, forming thirty-six rolls. Therefore, Master Huiyuan of the North named the Northern text the 'sūtra with few chapters and many rolls,' and named the Southern text the 'sūtra with many chapters and few rolls.' "Having three chapters," etc.: only during the Linde era of the Tang did the latter portion arrive, and it still lacked the "Distribution of the Śarīra." That the chapters established in the latter portion differ from Dharmakṣema's exposition is reconciled as in the twentieth roll of the Subcommentary. "Originally from Guanzhong": Guanzhong was Qin territory; Kumārajīva dwelt in Guanzhong and did not see the large text, so we know that adding the chapters was not Kumārajīva's doing. "The catalogues state": that is, Liang's Baochang Catalogue and Sui's Kaihuang Sanbao Lu, roll thirteen, state: "The śramaṇa Fan Huiyan of Yuzhou, the śramaṇa Cui Huiguan of Qinghe, the retired scholar Xie Lingyun of Chen commandery, and others added chapters and edited it." Therefore, relying on this now, we know that Xiaoliang was incorrect. From "At first the three persons" onward: this clarifies the historical events. Where it differs from the Liang Biographies of Monks and the Kaihuang Catalogue, it is feared to be due to discrepancies in oral traditions, but both texts state thirty-six rolls. At first there were only a few copies, which had not yet circulated widely. Later, one night, Yan suddenly dreamed of a person of extremely grand stature, who rebuked Yan in a loud voice, saying: 'How could you rashly and lightly tamper with the venerable scripture of the Nirvāṇa?' When Yan awoke, he felt terrified; at dawn he assembled the monks wishing to recall the earlier copies. At that time discerning persons all stopped him together: 'This is probably meant to admonish later generations. If it truly violated principle, why would you only just now be moved to this dream?' Yan agreed with this. Shortly afterward, he again dreamed of a divine being saying: 'By virtue of your dedication and thoroughness in propagating the scripture, you will surely see the Buddha hereafter.' 'As explained in the Lotus Commentary': this refers to the eighth roll of the Profound Meaning explaining that translating and not translating each possess five meanings. 'Also like that': like the Words and Phrases. Since both the Profound Meaning and the Words and Phrases interpret the sūtra, they are both broadly titled 'commentaries.' Since interpreting the meaning of the introductory chapter refers to the Words and Phrases of the Lotus Sūtra, the commentary text below simply explains the five events of the general preface, and no longer needs to interpret the name and meaning of the introductory chapter. Furthermore, the beginning of the commentary text below first separates from the text to generally present the five chapters, which is why the two characters 'Introductory Chapter' are not titled at the beginning of the commentary. In the case of the Commentary on the Lotus Sūtra, right at the start it explains the introductory chapter, saying that 'preface' (xu) means orderly (xiangxu), and so forth. That is why the two characters 'Introductory Chapter' are titled at the beginning of the commentary, or by analogy with the Words and Phrases of the Lotus Sūtra. Adding the two characters 'Introductory Chapter' to the beginning of this commentary is incorrect. Moreover, the beginning of the Commentary on the Vimalakīrti also does not title its chapter heading; the intents are distinct, so why must they conform to a single standard? Furthermore, the commentary text has already been edited, and its title simplified; thus the two characters 'Daban' (Mahāpari-) were omitted, simply titling it Nirvāṇa Commentary. This is Jingxi's new phrasing. Those who add the two characters 'Daban' are also incorrect. 'To rectify names' is indeed what Confucius admonished; later scholars should consider and discern this well.