涅槃玄義發源機要 1.5

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.