涅槃玄義發源機要 1.6

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.