涅槃玄義發源機要 1

English (machine translation) 1

Language: English

1.15 — 4 parts

1.1

Preface to the Essentials for Tracing the Source of the Profound Meaning of the Nirvāṇa Sūtra

Now, nirvāṇa has no spatial boundary, and Buddha-nature has no substantial essence; yet bodhisattvas view it and call it provisional, the two vehicles view it and call it empty, and ordinary people use it daily without knowing it. Thus the way of the Tathāgata is rare indeed. In ancient times Śākyamuni, the Great Awakened One, took pity on the unawakened capacities of the multitudes; thereupon, gazing up at the wonderful principle and looking down to establish auspicious titles, the sūtra of the perfect and eternal was thereupon produced. Its essence is to point to the mind through words; once the hare is caught, the snare is forgotten, knowing neither limit nor boundary. When the era of the sage receded ever farther and people's faculties grew gradually dull, the great beings of the four reliances composed commentaries on it; but the simple-minded were still unable to understand its purport, and so human teachers expounded it with subcommentaries, so that through the subcommentaries they might understand the commentaries, through the commentaries know the sūtra, and through the sūtra realize the principle—and thus the principle is penetrated. Which is the sūtra? Which is the commentary? Which is the subcommentary? Merged into one, the way of the Tathāgata returns before going far. If one examines their efficacy, then the subcommentary comes first in opening and inspiring. Therefore, among those who hold the brush and establish words, it is truly difficult to find the right person. I have once attempted to discuss this: whoever wishes to resolve past doubts and clear future blockages must surely depend on discernment, learning, and talent. Without discernment, how could one take the perfect principle as the source and decide right and wrong? Without learning, how could one comprehend diverse teachings and master the discourse of principles? Without talent, what is said will lack literary refinement and will not travel far. Only when these three are complete can one speak of editing with the brush. This profound commentary was composed by Dharma Master Zhang'an, who drew upon the purport of Zhizhe and expounded the cardinal tenets of Nāgārjuna to unfold the intention of the sūtra. Among ancient authors, none could rival him. I, Zhiyuan, am unaccomplished; my discernment is dim, my learning scanty, and my talent short; hence I am not one to establish words. Yet, privately reflecting that this text might fall into neglect and the path of transmission cease, I thereupon analyzed the principle, resolved perplexities, and recorded them with the brush, producing the Xuanji (Notes on the Profound Meaning) in two fascicles and the Shuji (Notes on the Commentary) in twenty fascicles. The text is shallow and the meaning roundabout, with truly nothing worth taking. My intention is to await a future person of penetration like Jingxi, who, offended by my errors, will wield a great brush, display elegant prose, and illuminate it—so that this sūtra and this commentary may shine brightly in their time, guiding infinite capacities to enter the secret treasury. Would that achievement not then originate from me? Now, the title of the sūtra displays the great principle. The text of the sūtra analyzes the manifold meanings. The manifold meanings arise from the great principle. For example, if one observes the tracing of the source, one will surely know that its streams are many; if one scoops up the many streams, one will surely know that their source is one. Therefore, the five meanings of the Profound Meaning and the five gates of the commentary generally elucidate this purport, causing the great principle and the manifold meanings, the general and the particular, to interpenetrate without going beyond the three virtues. These three virtues are truly what all buddhas have realized and what all sentient beings possess; sentient beings and buddhas are non-dual, returning together to the mind. If so, then the generality of the opening title and the particulars of the chapters and fascicles are within my own mind; how could they be external things? When I previously composed the subcommentary on the commentary, I named it Zhigui (Pointing to the Source) so that by means of the particular one might recognize the general. Now I title this subcommentary on the Profound Meaning Fayuan (Tracing the Source) so that by means of the general one might distinguish the particular. This merely praises and elaborates upon the subtle intention of the commentator; how could it be an ancient [tradition] initiated by myself? Moreover, this Profound Meaning everywhere uses the words of the sūtra to form its composition; quoting them fully would make the text cumbersome, while abbreviating them would leave the meaning deficient. For this reason, roughly citing the sūtra's text to briefly support the great meaning is why it is called "Essentials" (Jiyao). May the accomplished persons of our lineage not fault me for being brash and simple. If there is anything worthy of view, do not conceal it. At the time of the holy Song dynasty, in the seventeenth year of the third generation of the Son of Heaven's reign, the seventh year of the Dazhong Xiangfu reign era, the year yiyin, in the first month, just after the full moon [1014 CE], Śramaṇa Zhiyuan, courtesy name Wuwai, of Qiantang, finished writing this preface in the abbot's quarters of Chongfa Temple on Mount Daci.

1.3

Expounded by the Song-dynasty Śramaṇa Shi Zhiyuan of Qiantang

1.4

This Profound Meaning is the original text of Zhang'an. Since its wording and purport were already consummate and good, Jingxi did not revise it again. Someone may say: "The lower text contains the phrase 'Here one chapter is missing,' by which we know that it also underwent revision." I now say this is not so. The phrase about the missing chapter is merely an insertion written on a slip by later persons, which copyists mistakenly transcribed into the text. These are vulgar words of ordinary discourse; how could this be an instance of Jingxi's revision? If it were a revision, it should be written: "Four kinds of non-arising and non-arising," with an annotation below reading "characters missing." Just as Master Liang, when abridging the Calming and Contemplation, wrote for the three great chapters, all with the annotation "characters missing." Now, examining it through seven points of evidence, we know it was not revised again. First, if the commentary text had been revised again, the two characters "Daban" (Mahāpari-) would have been excised from the general title. Since they are fully present here, we know it was not revised again. Second, below the title there is no designation of a reviser. Third, someone might say it is missing; even if the reviser's designation were missing, it would not be fitting to openly write the name of the commentator. According to the precedent in the commentary below, it should merely say "Composed by Master Ding." Since it now openly writes the personal name, we know it was not revised again. Fourth, in the text there are completely no words such as "privately I consider," by which we know it was not revised again. Fifth, according to the Vimalakīrti section, Jingxi also merely abridged the commentary text without revising the Profound Meaning again. Applying this precedent to that case, we know it was not revised again. Sixth, both the old version and the revised version of the commentary text exist in the world, whereas this Profound Meaning has only one version; hence we know it was not revised again. Seventh, according to the commentary text below, where an explanation of meaning was lacking, Jingxi privately added supplementary explanations. If this had already been revised again, why would the one chapter on non-arising have been left missing without explanation? However, the meaning is not difficult to see; but fearing that later students might make strained interpretations, I criticize it here.

1.5

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.

1.6

The root text has two parts: first, a general preface on the profound import, which has two parts: first, indicating [the title]. The title 'Preface to the Mahāparinirvāṇa-sūtra' is separately indicated because this preface is the sovereign preface opening the title. Similarly, the separately circulating sūtra preface to the *Fahua xuan[yi]* is also indicated as the 'sovereign preface'. Those who excise this title are mistaken. Second, from 'Now, the correct' down is the preface proper, which has two parts: first, a general praise of the ultimate return of the three virtues, which has two parts: first, praising the ultimate principle expounded, which has three parts: first, praising both phenomena and principle, which has two parts: first, praising the mutual integration of phenomena and principle proper, which has two parts: first, praising the principle that is identical to phenomena; second, praising the phenomena that are identical to principle. Principle is the principle of the three thousand [realms] and the three truths: sentient beings and Buddhas are of a single thread; cause and effect are without distinction. Phenomena are the phenomena of delusion and awakening across the ten realms: beginning and end are two different states; the new and the old have distinctions. Yet phenomena are identical to principle, as waves are water; and principle is identical to phenomena, as water is waves. Therefore, these phenomena and principle are what the present sūtra expounds and the ultimate point of this teaching; hence they are raised and praised at the beginning of the text. As for the first passage: the correct path is the wondrous principle; the text interweaves them, 'correct' being used to distinguish it from heterodox paths. In terms of that which can lead through, it means that the principle of the nirvāṇa-Buddha-nature is free from the heterodoxy of the two extremes and universally pervades all things; hence it is named the 'correct path'. 'Wondrous' means neither vertical nor horizontal; 'principle' is all-subsuming. Being free from the agitation and turmoil of beginning and end, it is called 'profoundly tranquil'. Being free from the obstruction of new and old, it is called 'empty and mysterious'. Furthermore, 'profoundly tranquil' means the tranquil transcendence of the wondrous principle; 'empty and mysterious' means the empty pervasiveness of the correct path. Saying that the correct path is profoundly tranquil means that the correct path is the wondrous principle. Saying that the wondrous principle is empty and mysterious means that the wondrous principle is the correct path; thus, although there are two names, there are not two substances. Thus, in terms of principle, there is no distinction of beginning and end, or new and old; in terms of phenomena, beginning and end, and new and old, are distinct. Now, discussing principle, it is truly not separate from phenomena: identical to beginning and end yet without beginning and end; identical to new and old yet without new and old; it is like pointing to waves as water. Second, from 'without beginning' down praises the phenomena that are identical to principle: identical to the absence of beginning and end yet possessing beginning and end; identical to the absence of new and old yet possessing new and old; it is like pointing to water as waves. Waves and water are integrated as one; who can separate phenomena and principle? 'Ignorance, saṃsāra', and so forth: ignorance paired with the knowledge of the paths constitutes beginning and end; saṃsāra paired with nirvāṇa constitutes beginning and end; for ignorance is overturned into the knowledge of the paths, and saṃsāra itself realizes nirvāṇa. 'Inherently existing of itself' refers to beginningless, inherent delusion. 'Only achieved through cultivating causes' means obtaining the fruits of wisdom and eradication through the contributory and revealing causes. Second, from 'this sūtra' down concludes that this is what the present sūtra expounds. Regarding 'the beginning of no beginning' and so forth, Question: Previously ignorance and saṃsāra were taken as the beginning; why now are the three causes of Buddha-nature taken as the beginning? Answer: The very substance of ignorance and saṃsāra is the three causes.

1.7

Second, from 'If the Buddha' down provides a further loose explanation to establish [the meaning], which has three parts: first, determining [the terms]. From 'This being so' down explains the meaning of the preceding two lines. 'Suchness' is principle and phenomena: the causal principle is the fruitional principle, hence Buddha-nature is not a cause. From 'the fruitional suchness' down: the fruitional principle is the causal principle, hence nirvāṇa is not a fruit. Second, from 'If the cause' down re-explains the preceding text. Having demonstrated that the principle of cause and effect is identical, then not only is the principle realized at the ultimate fruit neither new nor old, but the principle possessed by ordinary beings below is also neither new nor old. The text repeatedly explains and establishes this, hence it says that causal suchness is not different from fruitional suchness, and fruitional suchness is not different from causal suchness; in general, it simply reveals that the principle of cause and effect is one. Question: According to the previous explanation, nirvāṇa was taken as new, and Buddha-nature as old. Here it ought to say, 'It is not only that the suchness of nirvāṇa is not old'; why does it instead say 'not new'? Answer: If cause and effect are explained in contrast, it is truly as you challenge. Although the lines are now divided to explain the meaning, they merely reveal that the principle of cause and effect is identical, and neither is new or old. Hence it concludes below: 'This being so, the suchness of the cause and effect of Buddha-nature and nirvāṇa is neither new nor old.' Third, from 'This being so' down concludes the point.

1.8

Third, from 'neither new' down concludes by returning to the three virtues. In contrasting phenomena and principle, the one innate and the two cultivated together form the three virtues. The one innate is principle, matched with the dharmakāya. Although principle inherently possesses the three, it is now taken as one in contrast to cultivation. The two cultivated are phenomena: although wisdom and eradication both merge into principle, in contrast to the innate nature they are merely two. This is combining the innate into one and combining the cultivated into two. If explained in terms of opening them out, cultivation and the innate nature each have three: principle possesses the three dharmakāyas, wisdom is the three prajñās, and eradication is the three liberations. Although opening them out forms nine, the nine are simply three; the three and the nine mutually integrate and interpenetrate without obstruction. What is explained below regarding substance, purpose, and function each possessing one another conveys this exact meaning. Being identical to principle, understanding is attained; hence it is called 'not new yet new'. Being identical to principle, delusion arises; hence it is called 'not old yet old'. Since delusion and understanding are identical to principle, the knowledge of the paths does not arise [anew], and ignorance is eradicated without being eradicated. Being three while identical to one, it is not vertical like falling water droplets; being one while identical to three, it is not horizontal like a blazing fire. It is neither vertical nor horizontal, like the new letter 'I'. In general, discussions of whether cultivation and the innate nature advance or not are diverse; the *Xianxing lu* explains them fully.

1.9

Second, distinguishing the reasons for the arising of that which expounds [the doctrine], which has two parts: first, universally citing the whole lifetime's teaching. 'Sharp and dull being different': all sentient beings inherently possess the three virtues equally without distinction, yet owing to the depth or shallowness of their perfuming, differences of sharp and dull arise. Those of sharp faculties awakened to the perfect and eternal right at the assembly of the *Avataṃsaka*; hence the *Lotus Sūtra* states, 'When they first saw my body and heard what I taught, all believed and accepted it, entering into the Tathāgata's wisdom.' Those of dull faculties were as if deaf and mute, wholly unrefined like fresh milk; hence they required the three flavors to be gradually tempered and matured, arriving at the present sūtra only then to return to the secret treasury. Thus the *Lotus Sūtra* states, 'Excepting those who previously practiced and studied the Hinayana, such persons I now also cause to hear this sūtra and enter into the Buddha's wisdom.' Those of indeterminate faculties awakened to the wondrous principle within the three flavors; in relation to the former they are called dull, and in relation to the latter they are called sharp. Because these faculties and capacities were unequal, there arose the distinction of the teachings of the five periods; hence it says: 'Therefore the Great Sage accommodated capacities,' and so forth. The sudden is the *Avataṃsaka*; the gradual is the three flavors: the Deer Park is the beginning of the gradual, the Vaipulya is the middle of the gradual, the Prajñā is the conclusion of the gradual; and the *Lotus* and *Nirvāṇa* unify the preceding sudden and gradual, returning to the neither-sudden-nor-gradual. From 'The sudden then' down adduces the text of the subsequent sūtra to verify this meaning. Regarding the 'herb of forbearance' and so forth: Chapter 25 states, 'In the Snow Mountains there is a grass named forbearance. If a cow eats it, it immediately yields clarified butter (sarpirmanda).' The Snow Mountains represent the Buddha, the herb of forbearance represents the teaching, the cow represents the capacity, eating represents practice, and obtaining represents entering the stages. The capacity for the sudden beseeches the Buddha to teach the perfect and sudden teaching; hearing the teaching and practicing, understanding arises and they enter the abodes. This verifies that those of sharp faculties awaken to the principle of the three virtues at the *Avataṃsaka* assembly. Although that [sūtra] also includes the separate teaching, it is spoken here primarily in terms of the perfect teaching. From 'The gradual then' down: Chapter 13 states, 'From a cow comes milk,' representing the emergence of the twelvefold scriptures from the Buddha, which is the *Avataṃsaka*. 'From milk comes curds,' representing the emergence of the ninefold scriptures from the twelvefold scriptures, which is the *Āgamas*. 'From curds comes fresh butter,' representing the emergence of the Vaipulya from the ninefold scriptures. 'From fresh butter comes clarified butter,' representing the emergence of the Prajñā from the Vaipulya. 'From clarified butter comes ghee (sarpirmanda),' representing the emergence of the *Mahāparinirvāṇa* from the Prajñā. Because the *Lotus* and the *Nirvāṇa* are identical in their meaning of opening and revealing, the sūtra omits the former. This verifies the dull faculties. Since at the *Avataṃsaka* they were wholly unrefined like milk, they had to pass through the three flavors to be gradually tempered and matured, arriving at the present sūtra only then to awaken to the three virtues; hence it is said: 'gradually perfected'. Due to the sequence of the previous four flavors, they are able to reach the perfection of the three virtues in the present sūtra; hence it is called 'gradually perfected'. From 'By analogy' down: Chapter 27 states, 'Placing poison in milk, the milk immediately kills a person.' Curds and the two butters are likewise when poison is placed in them. Past cultivation of the revealing cause is called 'placing poison'; relying on hearing the teaching now, the eruption of the poison differs. If in the past under the two butters one planted the seed of the perfect vehicle, then hearing it again now, ignorance is immediately destroyed; this is called 'killing a person'. This verifies that those of indeterminate faculties can enter at every flavor. From 'All are' down is the general conclusion. Śākya is translated here as 'Capable of Benevolence' (Nengren). 'Wondrously fathoming the provisional and the real': the additions and reductions of the five periods do not go beyond the four teachings, and what each teaching expounds—how could it depart from the ten realms? The tripiṭaka and shared teachings expound six; the separate and perfect teachings expound ten; because of identity or non-identity, four distinctions are divided. Now Śākyamuni exhaustively reveals the principle: the ten realms are mind-only; nine are provisional and one is real; the principle of the provisional and real is equal; hence it is called 'wondrously fathoming'. From 'Skillfully accommodating' down: also, because sentient beings' principle inherently contains the provisional and the real, they thereby stimulate the Tathāgata to bestow the provisional and real teachings. Although the provisional and the real differ, the principle is ever equal; thus the *Gate of Non-Duality* states: 'Because sentient beings inherently possess the neither-provisional-nor-real as the capacity for the provisional and real, the Buddha also fruitionally possesses the neither-provisional-nor-real as the response to the provisional and real.' *Qing* means completely. *Shuang* means to fail.

1.10

Second, from 'Now, this' down separately reveals [the sutra]. Regarding 'this sūtra opens through the past' and so forth: it opens the various provisional gates to reveal the present real meaning. Thus the *Lotus Sūtra* states: 'Opening the gate of skillful means, showing the mark of the true reality.' 'Esoteric meaning': if the Buddha did not speak it, those of biased and small [capacities] would not know it; hence it is called 'esoteric meaning'. Furthermore, previously he explicitly displayed skillful means while his esoteric intent lay in the perfect; now discussing this intent, it is called 'revealing the Tathāgata's esoteric meaning of skillful means'. Regarding 'ultimately does not enter nirvāṇa': capacities of the biased and small think the Buddha is extinguished into ashes, while capacities of the perfect and sudden know the Buddha is eternally abiding.

1.11

Second, from 'this sūtra' down separately introduces the profound meaning of the five chapters. First, the introduction, which has two parts: first, broadly introducing the explanation of the name, which has two parts: first, translating the name and explaining the meaning, which has two parts: first, explaining in terms of the three virtues, which has two parts: first, universally citing the Sanskrit term; second, translating in accordance with the text, which has two parts: first, explaining the specific name, which has three parts: first, translation and contrast to open the sections; second, directly explaining according to the sections. Regarding 'two kinds of defilement and saṃsāra': within the realms, defilements of views and desires induce fragmented birth and death; beyond the realms, defilements of ignorance induce change birth and death. 'Being free from these causes and effects': 'causes' refers to defilements; 'effects' refers to saṃsāra. From 'universally explaining' down: encompassing broadness is called 'great' (mahā). The three virtues are completely integrated, encompassing the hundred realms; hence they all receive the name 'great'. Being completely integrated, they are all free from the agitation and turmoil of the two extremes; hence they are all called 'quiescent and extinct'. Being completely integrated, they all transcend the turbulent currents of the two deaths; hence they are all called 'ultimate'. Third, from 'specific and universal' down concludes the intent and clarifies the title. 'The unexcelled, ultimate fruit': the title is established precisely in terms of the nirvāṇa revealed by the ultimate.

1.12

Second, pointing to the general title. 'The general title for the sacred teachings' refers to the fact that whether Hinayana or Mahāyāna, partial or perfect, all are generally termed 'sūtra' (經). That 'the particulars are explained separately' refers, for example, to the *Fahua xuanyi*, where there are five meanings each for the views that it is translated and that it is untranslated. Regarding the five for 'untranslated': because that language contains many meanings while this region's [words] are single and shallow, one cannot translate a manifold term with a single word, and so its original sound should be preserved. Although untranslatable, it contains five meanings: first, 'root of phenomena' (dharma); second, 'subtle manifestation', also called 'illumination'; third, 'gushing spring'; fourth, 'marking cord'; fifth, 'garland'. Regarding the five for 'translated': first, it is translated as *jing* (warp/classic); second, it is translated as *qi* (tally/accordance); third, it is translated as 'root of phenomena'; fourth, it is translated as 'thread' (sūtra); fifth, it is translated as 'instruction of good speech'. In antiquity, when the Buddha's teachings were first transmitted, the Sanskrit and Chinese languages were not yet clearly understood, which is why there was the theory of 'untranslated'; it was merely passed down by the various scholars west of the Yellow River and adopted by later generations. Although the school maintaining it is translatable recognizes five meanings, they take *jing* as primary: because the words of the ancient sages of this land were all called *jing*, the Buddha's words were therefore called *jing*. This is translation according to sense. Therefore, in the Tripiṭaka there is only a 'Sūtra Basket' (sūtra-piṭaka) and among the twelve divisions of teachings there is only a 'Sūtra Section', without such names as a 'Thread Basket' or 'Thread Section'.

1.13

Second, from 'If fully' onward, it is explained according to the three truths. Now, the three virtues and the three truths share the same essence under different names; hence they were explained first in terms of the three virtues, and next in terms of the three truths. The text is divided into two: first, retranslating the distinct names; second, re-explaining the three words. First, regarding the ultimate, conventional, and middle all being called 'great' (mahā): First, explaining the ultimate truth: it is great because it universally sweeps away attached marks; thus it is said to be 'as vast as empty space'. Next, explaining the conventional truth: it is great because its essence possesses the three thousand [realms]; thus it is said that 'its nature is vast and extensive'. Finally, explaining the middle truth: it is great because negating and illuminating are non-dual; thus it is said to be 'also called inconceivable', and so forth. That 'it is not dependent on small marks' means that empty space is absolute and non-relative, not named 'great' in opposition to 'small'. Second, regarding the ultimate, conventional, and middle all being called 'cessation' (nir-): First, in terms of the ultimate truth, self-cultivation is called cessation. It is called cessation because it extinguishes the birth-and-death of ordinary beings. It extinguishes the twenty-five states of existence and the nirvāṇa of the two vehicles, and thus it says, 'as well as illusory and false entities'. Next, in terms of the conventional truth, converting others is explained as cessation. That is, manifesting forms according to each type to eliminate their three delusions; thus it says, 'obtaining the twenty-five samādhis'. The twenty-five samādhis are as expounded in the 'Chapter on Sacred Actions'. Finally, explaining the middle truth as extinguishing both the ultimate and the conventional: thus it says, 'birth and cessation having ceased'. Birth is conventional and cessation is ultimate; both extremes having ceased, it is therefore said, 'having ceased'. This, then, is the middle truth named the 'bliss of quiescent cessation'. Third, regarding the ultimate, conventional, and middle all being called 'crossing over' (vāṇa): 'Crossing over' has the sense of passing beyond. Free of clinging to any of the three truths, all are passes beyond, and all obtain the name 'crossing over'. Not clinging to the conventional, it is therefore said to 'cross over the uncrossed'. Not clinging to the ultimate, it is therefore said to 'further cross over the crossed'. From 'further crossing over this and that' onward, 'crossing over' is explained according to the middle truth. Crossing over means not clinging to dual illumination. That the other shore of 'this and that' does not cling to dual negation is why it says 'also crossing over neither that nor this', and so forth; 'this' is the conventional of birth-and-death, and 'that' is the ultimate of nirvāṇa. As for the 'divine turtle', the *Zhonghua gujin zhu* says: 'The spiritual turtle, with dark patterns and five colors, is the quintessence of divine turtles. Raised above, it models heaven; flat below, it models earth. It can perceive survival and ruin, and understands good and ill fortune.' Crossing over both water and land compares the Middle Way's crossing over the two extremes. Water exemplifies birth-and-death, and land exemplifies nirvāṇa.

1.14

Second, general summary. 'Concluding and returning to the three dharmas' and so forth: The 'Chapter on Lamentation' states: 'What is called the secret treasury? It is like the three dots of the letter *i* (∴): if placed side by side, they do not form the letter *i*; if placed vertically, they also do not form it; only like the three eyes on the face of Maheśvara do they form the letter *i*. I also am like this: the dharma of liberation is not nirvāṇa, the body of the Tathāgata is not nirvāṇa, and mahā-prajñā is not nirvāṇa; the three dharmas standing separately are also not nirvāṇa.' Hence we know that only what is one yet three, and three yet one, is nirvāṇa.

1.15.1

Second, from 'Vajra' onward, briefly outlining the remaining four [headings]. Now, the explanation of the title discusses the three dharmas generally, while essence, principle, and function discuss the three dharmas specifically. Since the general contains the specific and the specific is not separate from the general, the essence is precisely 'great', the principle is precisely 'crossing over', the function is precisely 'cessation', and the characteristics of the teaching merely differentiate the three dharmas of the general and the specific. Therefore, the five headings do not go beyond the three dharmas. Regarding 'vajra jewel treasury' and so forth: Fascicle 21 of the sūtra says, 'For example, like a jewel treasury, abundant in various rare and extraordinary treasures, complete with every kind. The profoundly deep and secret treasury of the Buddha path is also like this: abundant in rare marvels, complete and without lack, it is called the Great Nirvāṇa.' Indestructible by the two extremes, it is called 'vajra'; containing and gathering the three thousand [realms], it is called a 'jewel treasury'; free from the vicissitudes of the two kinds of death, it is called 'ever-peaceful'; free from the burning afflictions of the three delusions, it is called 'pure and cool'; free from old age and death, it is permanent and unchanging. Regarding 'poison placed in Buddha-nature': poison exemplifies Buddha-nature, and the five flavors exemplify the five destinies. Fascicle 27 of the sūtra says, 'For example, if someone places poison in milk, all the way to sarpirmanda it will contain poison. Though the name changes, the nature of the poison is not lost; if one consumes the sarpirmanda, it can also kill people. The Buddha-nature of sentient beings is also like this: though existing in the five destinies and receiving distinct bodies, this Buddha-nature is always one and unchanging.' Taking the perception of nature and destruction of delusions as 'killing people' is precisely the great power and function of this sūtra. The earlier citation of placing poison exemplified the five periods of teaching, while this citation of placing poison exemplifies the identity of capacity across the five destinies; citing a single passage, the intentions are distinct. Regarding the 'poison-smeared drum', as in Fascicle 9: 'For example, if someone smears a drum with fresh poison and strikes it in the midst of a crowd, though they have no wish to hear it, all who hear it die, excepting only those who do not die an untimely death. This sūtra is also like this: among assemblies of practitioners, if there are those who hear its sound, all their three poisons are completely extinguished. Though they have no deliberate thought, through the power of this sūtra it can eliminate afflictions, grave offenses, and the unpardonable acts; upon hearing it, it also serves as a cause and condition for bodhi, gradually severing afflictions, excepting only those who do not die an untimely death, the icchantikas.' Regarding the 'eight kinds of sovereign self': First, one and many: manifesting a single body as many bodies, the number and size of the bodies filling the ten directions like fine dust motes. The Tathāgata's body is truly not dust motes, yet through sovereignty he manifests a body of dust motes. Second, large and small: manifesting a body the size of a single dust mote that fills a great thousand worlds. Third, light and heavy: with a body that fills a great thousand worlds, rising lightly and flying into the air, truly having neither lightness nor heavigth. Fourth, form and mind: the Tathāgata's single mind abides unmoving, while the beings he can manifest and convert are of immeasurable forms and classes. Fifth, sense faculties: the six sense faculties function interchangeably. Sixth, attainment: attaining all dharmas without any notion of attainment. Seventh, expounding: expounding a single gāthā throughout immeasurable kalpas, its meaning is never exhausted. Eighth, visibility: the Tathāgata permeates all places, like empty space, unable to be seen—all fully detailed as in Fascicle 21. Regarding the two words 'permanently abiding': the 'Chapter on Longevity' states, 'One should constantly bind one's mind to cultivating these two words: "The Buddha is permanently abiding." If anyone cultivates these two words, you should know that this person follows where I go and reaches where I reach.' The 'Chapter on the Four Truths' states, 'If one hears the sound of the two words "permanently abiding", once it passes through the ear, one is reborn in heaven.' The 'unsurpassed sarpirmanda' is as the sūtra says: 'From clarified butter comes sarpirmanda, just as from *Mahāprajñā* comes the *Mahānirvāṇa*.' Second, from 'The title contains' onward, conclusion. 'Characteristics of the ultimate teaching': the words of the sage bestowed on those below are called 'teaching', and distinguishing similarities and differences is called 'characteristics'. This means distinguishing the round harmony of the three virtues in the present sūtra from the horizontal and vertical arrangements of the partial and small. Furthermore, looking back at the preceding texts, while their explanation of the perfect is the same, they differ in combining it with [the other teachings] and so on. Now, although it is re-bestowed, all equally realize Buddha-nature, and therefore it is completely distinct from those that combine [the other teachings]. 'The differences among the five regions of India': all five kingdoms are named India, but their spoken sounds differ. India is sometimes called Shendu or Xiandou, which are both erroneous. The correct term is Yindu; Yindu is a name for the moon. The moon has a thousand names, and this is one designation. This is truly because in that land sages and worthies appeared in succession, awakening the multitudes of living beings and shining upon them like the moon; hence it was so named. 'A slight difference in slackness and sharpness': this means that the sounds are broadly the same, differing only slightly in being slack or sharp. For instance, in the Central Kingdom one says *mahā*, while in the southeast they call it *mahe*. 'The differences between Chu and Xia here': here the sounds differ greatly, as when the Central Kingdom says *bannie*, while the northwest says *nieli*. South of the Huai is called Chu, and the Central Plains is called Xia; Chu refers to the barbarians. The language of the Central Plains is correct, akin to Central India; the language of Huai-Chu is erroneous, akin to the northwest. The *Chunqiu houyu* says: 'The ancestor of Chu was Yuxiong, a descendant of Jilian; his son served King Wen of Zhou and died early. His son was Xiongren, and Xiongren fathered Xiongyi; King Cheng, promoting the merits of Kings Wen and Wu, enfeoffed him among the barbarians of Chu.' Kong Anguo said: 'A great state is called Xia.' Regarding the 'two-fascicle versions', there are naturally two sūtras: one was expounded on Vulture Peak in Rājagṛha, titled the *Fo bannihuan jing*, in two fascicles, upper and lower, translated by Bo Fazu under the Western Jin. The other was expounded in the multi-storied lecture hall in the Great Forest of Vaiśālī, titled the *Da banniepan jing*, also in two fascicles, upper and lower, translated by the monk Faxian under the Eastern Jin. Yet both of these texts belong to the Hinayana. The six-fascicle version is titled the *Da bannihuan jing*, also translated by Faxian. The 'large text' is the translation by Dharmakṣema; the six fascicles are merely the earlier portion of the large text. From 'This meaning' onward, refuting ancient errors. From 'The treatise of Sengzhao' onward: his *Nirvāṇa is Nameless Treatise* says, 'Nihuan, niyue, and niepan—these three names appeared at different times, which is merely a difference between Chu and Xia; niepan is the correct one.' Therefore it is now said to be the correct pronunciation of that land. From 'Just as the word "great"' onward: using the fact that 'great' in this region contains many meanings to illustrate that nirvāṇa should not be translated one-sidedly. 'All arrive at this' refers to nirvāṇa. The *Dapin* says, 'Among all dharmas, nirvāṇa is foremost.' From 'Furthermore, great' onward: the 'Chapter on the Merits of the Name' says, 'What is called "great" is named permanent.' As for 'spiritual penetrations', the *Yingluo jing* says: '"Spiritual" is named heavenly mind; "penetration" is named the nature of wisdom.' When heavenly mind and the nature of wisdom are fully developed, it is called 'great'; hence it is called the 'ultimate designation'. From 'Permanence and bliss' onward: because it generally encompasses the four virtues, it is called 'great'; hence it is called the 'collective name'. 'Therefore it cannot be translated': because nirvāṇa contains many meanings, the Sanskrit word is preserved. 'Belongs to form and sound': handwritten, it belongs to form; spoken aloud, it belongs to sound. From 'Cannot' onward: writing repeatedly is form; speaking repetitively is sound. The meaning is: once the Sanskrit name is written, one should not write the Chinese name again.

1.15.2

Furthermore, a single Sanskrit word contains multiple meanings that cannot be expressed repeatedly, and for this reason it is left untranslated. Regarding "How could there be multiple meanings?": this master does not allow a single word to contain multiple meanings. From "Merely one" below, he directly shows his own meaning, turning back to quote the Chinese character *xi* (息) as an analogy. Question: How are multiple glosses and multiple meanings not the same? Answer: They are not the same. For instance, when glossing *zixi* (子息, offspring), there is only the single meaning of offspring; hence under the word *zixi* there are no longer multiple meanings. These are all subjective opinions of human teachers and do not grasp the overarching principle. Some gloss it as *zhangxi* (長息, growth/extension), glossing *xi* in the sense of production and growth. In the case of *zhanshi xiaoxi* (暫時消息, temporary recuperation), here it takes recuperation/nourishment as *xiaoxi*. In the case of *baoshi xiaoxi* (報示消息, reporting news), here it takes news/correspondence as *xiaoxi*. Regarding "One name with four referents": *saindhava* is a single name, yet it has the four referents of salt, vessel, water, and horse. Regarding "A wise minister understands well": the "Bodhisattva Chapter" says: "Such four things share a single name; a wise minister understands this name well. If the king, when washing, asks for *saindhava*, he immediately offers water; if the king, when eating, asks for *saindhava*, he immediately offers salt; when wishing to drink, he offers a vessel; when wishing to travel, he offers a horse." The sūtra uses this as an analogy for the Tathāgata's esoteric words: only a wise minister of the Great Vehicle should understand them well. The "four equals" refer to loving-kindness, compassion, sympathetic joy, and equanimity. They are also called the four immeasurables; "immeasurable" derives from the objective sphere, while "four equals" derives from the mind. Although the objective sphere is immeasurable, my mind is constantly equal. Regarding "Replacing the weighty with the light": this is translating *prajñā* as "wisdom" (智慧). Regarding *Zhendan* (真丹): it is alternatively called *Zhendan* (震旦), *Zhandan* (旃丹), *Zhina* (指那), or *Zhinan* (指難); these are all loose phonetic transcriptions of the Sanskrit sound. According to the *Avataṃsaka-sūtra*, it is translated as "the land of the Han." Furthermore, in the *Vibhāṣā-śāstra* there are two phonetic renderings: one is *Zhina*, translated here as "land of culture and institutions" (文物國), which praises this region as a place of robes, caps, culture, and institutions; the second is *Zhinan*, translated here as "border hinterland" (邊鄙), which depreciates this region as not being the Central Kingdom. The *Records of the Western Regions* translates *Mahācīna* as "Great Han Country." Some claim that because the sun rises in the eastern quarter and its color is like cinnabar (丹), it is called *Zhendan* (震旦 or 真丹); these are all erroneous. Regarding Zhu Daosheng: Zhu was his surname and Daosheng was his personal name. His original surname was Wei, and he was a native of Julu. From his youth he was sharp and perceptive, brilliant and discerning as if divine. Later he met the śramaṇa Zhu Fatai, whereupon he abandoned secular life and received instruction, adopting the surname Zhu accordingly. Regarding the "Sage of Nirvāṇa": at first Daosheng traveled to Chang'an and requested the Dharma from Kumārajīva; the saṃgha in Guanzhong all regarded him as having divine comprehension. Later he returned to Jiankang and resided at Qingyuan Temple; this temple was where Empress Gongsitu of the Jin, née Chu, planted greenery, and it was named after this. Because the six-fascicle *Nirvāṇa Sūtra* arrived first in the capital, Daosheng analyzed the principles of the sūtra and penetrated deeply into their subtleties; he then asserted that even icchantikas can all attain Buddhahood, and subsequently composed fourteen topics. His tenth topic, "The Meaning of Sentient Beings Possessing Buddha-Nature," stated: "When the sūtra says that icchantikas lack it, this was intended to stimulate and encourage people of evil deeds; it is not that they truly lack it." Because he saw that evil deeds clarify absence, and without evil deeds there must be presence, this was an encouragement and moderation for that time. How could such wondrous guidance of beings be bound by literal words? At that time the full version had not yet been transmitted; this solitary illumination emerged first, and his single insight clashed with the multitude. Thereupon the scholars of the old learning regarded it as heterodox teaching, and their mockery and indignation grew increasingly severe; they eventually assembled the great assembly and expelled him. Facing the great assembly with a composed expression, Daosheng made a vow: "If what I have spoken goes against the meaning of the sūtras, I pray that in this present life I may manifest a pestilential disease; if it does not contradict the true mark, may I sit upon the lion seat at the time of relinquishing my lifespan!" Having spoken, he shook his robes and departed. He first went to Mount Huqiu in Wu; within ten days he had several hundred disciples. In the summer of that year, thunder struck the Buddha hall of Qingyuan Temple, a dragon ascended into the sky, and its light cast a shadow upon the western wall; therefore the temple's name was changed to Longguang. People of the time sighed and said: "Now that the dragon has gone, Daosheng will surely depart." Soon after, he retired to Mount Lu, concealing his shadow among the cliffs and peaks; the saṃgha all revered and submitted to him. Later, when the full text of the *Nirvāṇa Sūtra* arrived in the Southern Capital, it indeed stated that icchantikas all possess Buddha-nature, matching what he had previously spoken like two halves of a tally. Once he obtained this sūtra, he immediately lectured on it. On the *gengzi* day of the eleventh month in winter of the eleventh year of the Yuanjia era of the Song dynasty, he ascended the Dharma seat in the Mount Lu monastery; his demeanor was bright and clear, and his virtuous voice burst forth brilliantly. Through several rounds of debate, he exhausted the principles and penetrated the subtleties; none among the audience failed to be enlightened and delighted. As the Dharma session was drawing to a close, his deer-tail flywhisk was suddenly seen to fall; he sat upright with a dignified countenance, leaned against his armrest, and passed away, his complexion unchanged, appearing as if entering meditative absorption. Thereupon the monks of the capital felt inwardly ashamed and self-condemned, subsequently believing and submitting. Such was the utmost depth of his insight, and such were the auspicious signs. He once authored the *Notes on Nirvāṇa*; the details of his career are fully recorded in the ninth fascicle of the *Liang Biographies of Eminent Monks*. His solitary insight into nirvāṇa being such, people of the time praised him as a sage. From "Quoting" below, the text quotes "announcing extinction and swift extinction"; this refers to the translator rendering *nirvāṇa* as "extinction." From "The former master" below, our present master passes judgment. "The former" refers to Venerable Daosheng, while "the latter" indicates [the master of] Zhuangyan [Temple]. Announcing extinction and swift extinction only pertain to the physical body of birth; hence he says "merely extinction." "Extinguishing extinction upon birth" means also extinguishing nirvāṇa. Both extremes are extinguished, and so it is called quiescence. Baima Temple quotes the second text, Changgan Temple quotes the fifteenth text, and Dinglin Temple quotes the fifth text. Ulcers and warts refer to the two kinds of death. Emperor Wu of the Liang dynasty quotes the twenty-third text: employing wisdom in the cause is called cutting off, while the exhaustion of delusions in the fruition is called non-arising. From "Master Rui" below, this is Master Sengrui's preface to the commentary. "The speech of Qin": among Qin dynasties, there were the Former Qin of the Zhou, the Former Qin of Fu, the Later Qin of Yao, and the Western Qin of Qifu; what is now called Qin is the Yao Qin, also called Virtuous Qin, with Fu Qin considered the Former Qin. Sengrui was a disciple of Kumārajīva, which was during the Yao Qin period. "Wooden boards and bamboo tablets" refer to the classical texts of this land. The "Doctrine of the Mean" in the *Book of Rites* states: "The governance of Kings Wen and Wu is set forth on wooden boards and bamboo tablets." Zheng Xuan's commentary states: "*Fang* are wooden boards; *ce* are bamboo tablets." Some say: a single slip is called a tablet (*jian*), and multiple tablets strung together are called a bound volume (*ce*). Therefore the preface to the *Zuo tradition* states: "Major affairs were written on bound volumes; minor affairs on bamboo and wooden tablets." "Sanskrit sounds cannot be changed" means that they cannot be translated. The Tripiṭaka Master of the Tang explained untranslatability as having five categories: first, the esoteric, such as dhāraṇīs; second, multiple meanings, such as *bhagavat*; third, non-existence in this region, such as the jambu tree; fourth, following antiquity, such as *anuttara-bodhi*; fifth, giving rise to goodness, such as *prajñā*. Now *nirvāṇa* being left untranslated should fall under the categories of giving rise to goodness and containing multiple meanings. Regarding "Written down at that time": *ji* (即) means "taking up/proceeding to." The "master" (匠) refers to the teacher, meaning Kumārajīva. The "receiver" (受) refers to the disciple, meaning the person who took down the dictation. "Respectful" (謹) means reverent.

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涅槃玄義發源機要 — Classical Chinese