涅槃玄義發源機要 4
English (machine translation) 4
- Language
- English
4.1
Composed by Śramaṇa Zhiyuan of Qiantang in the Song
4.2
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.
4.3
From "The two commentaries" onward, [the text treats] the origins of the commentary, divided into two: first, generally presenting the two reasons, in two [parts]: first, the distant reason for composing the commentary, in two [parts]: first, receiving the sūtra at Shejing [Temple]. "Origin" means: "conditions" (yuán) refers to causes and reasons, while "arising" (qǐ) refers to coming into being. "I" (yú) means oneself. "Childhood years" means tender youth. "Shejing" is the name of a temple, located in Zhang'an, which refers to Dharma Master Huizheng. The biography states: "When he reached the age of seven, he again became a disciple of the Venerable Zheng." This is fully recorded in the upper fascicle. I once read the Biographies of Eminent Monks and saw that among the eminent virtuous ones of ancient times, rarely was there one who did not lecture on or recite this sūtra. Truly, this was the Dharma King's testament and the compassionate father's final injunction; as ministers and as sons, by principle it should be respectfully upheld. In recent times, those who lecture on or recite it are utterly absent; that the Dharma is gradually declining is proven here. May those of identical views and shared practice exert their efforts to circulate it, retying the broken cords of the social order and raising up anew the fallen banner—for loyal ministers and filial sons are found precisely in this.
4.4
Second, from "Although I am clumsy" downward, seeking the essential purport at Mount Tiantai has two parts: first, distinguishing the untoward conditions; which has two parts: first, eight obstacles causing the loss of hearing [the teaching]; which has two parts: first, losing the hearing while the Master was still alive; which has two parts: first, properly clarifying the eight obstacles.
Whenever one refers to oneself as "I, the clumsy runner" (走) or "servant" (僕) or "the ignorant" (蒙), all are expressions of humility. The "Eastern Capital Rhapsody" says: "Although I am not clever, I hope to attain this." The commentary says: "'Clumsy runner' refers to a servant sent on errands; the gentleman humbles himself [by questioning] his cleverness and comprehension." "Wishing to hear its essential purport" means that having already recited its text, he wished to know its meaning.
"Carrying book-boxes to Tiantai": The Qieyun says: "Ji (笈) means a book-box carried on the back." The Records of the Grand Historian states: "In the Later Han, Su Zhang, styled Shicheng, was a native of Beihai. Carrying his book-boxes, he pursued his teacher, not regarding a thousand li as distant." Mount Tiantai refers to the mountain where Zhizhe dwelt. Tao Yinju's Declarations of the Perfected says: "It is eighteen thousand zhang high and eight hundred li in circumference. The mountain has eight tiers, identical on all four sides. It corresponds to the division of the Dipper and Ox constellations, and answers above to the Platform Stars (Taisheng); hence it is called Tiantai." The Record of Geography says: "Mount Tiantai is also called Tongbai; it is the most preeminent among the peaks."
"The mind rejoicing in indigo dyeing": Liu Zi says: "Blue comes from indigo and is bluer than indigo." Dyeing means causing it to be so. Here, taking the meaning of dyeing serves as a metaphor for seeking understanding from a teacher, not adopting the sense of surpassing [the teacher].
"Scarcely had I ascended the mountain": Fu (甫) means just beginning, indicating that it was not long. "When I happened upon [his] leaving the valley": He again encountered Zhizhe receiving the edict of the Latter Ruler of the Chen to leave the mountain. The Biography of the Author of the Commentary states: "In the first year of the Zhide era of the Chen (583 CE), following his master, he departed for the capital and dwelt in Guangzhai Temple."
From "Not considering" downward, he humbles himself. It means that without considering his own virtue to be desolate and meager, he rashly attended upon and followed Zhizhe to the court of the August Emperor. The Apocrypha to the Book of Changes says: "'Emperor' (Di) is a celestial title. His virtue resembles Heaven and Earth; he does not treat public status as private—he is called Emperor."
"Incense anointed the three palaces": Some versions read "six palaces." Both are due to this text having had no punctuated annotations in antiquity and few lecturers, causing errors between 'fish' and 'Lu' to arise in transcription. Now we hold that "three palaces" is certainly not interchangeable with "two" or "six". Some say: "Three palaces" is correct, being a place name. Citing the Biography of the Author of the Commentary in the Tang Biographies of Eminent Monks: "Three Palaces of Mount Lu, nine times facing the peaks of Heng; none failed to salute his traces and welcome him, inquiring after forgotten hermits. This should not be interpreted so." Now, recounting the Great Master's [visit to the] imperial capital and imperial carriage, the location was Jinling, not the Three Palaces. Now according to our view, "Three Palaces" refers to Mount Tai, the Eastern Peak; thus the Inner Biography of Lord Mao says: "The cave of Mount Daizong is over three thousand li in circumference, named the Heaven of the Hollow Cave of the Three Palaces."
Speaking of the "two palaces": The Selections of Refined Literature says: "Graciously attending the two palaces, lingering in the halls and pavilions." The commentary says: "'Graciously attending' and 'lingering' are both appearances of looking back with admiration." The "two palaces" refer to the palaces of the Emperor and the Crown Prince. Thus the Separate Biography of the Great Master says: "The Chen ruler visited the temple, renouncing his body in great donation." It also says: "From the Crown Prince on down, all entrusted themselves to his vessel, taking his precepts and norms as their model." Hence it says "two palaces." In the Further Biographies of Eminent Monks, the imperial palace and the palace of the heir apparent are always referred to as the "two palaces." Since they received the precepts, it is called "incense anointed." This corresponds to the sūtra saying: "Constantly using the perfume of precepts to anoint and polish the body." Some say the Great Master was the precept master to the two emperors of Chen and Sui, and that these are the "two palaces." This is also incorrect. Here it specifically recounts the Chen ruler's veneration; below it says, "When Jinling collapsed, only then did he return to the Sui realm." How could he speak in advance of the Sui dynasty during the Chen period? Surely this cannot be. If it is written as "six palaces," it specifically designates the Son of Heaven, and its meaning also holds. As for the "six palaces," the Rites of Zhou says: "The queen of the Son of Heaven establishes six palaces, three madams, nine concubines, twenty-seven wives of hereditary officers, and eighty-one imperial consorts." Zheng Xuan's commentary states: "The six palaces are one palace in front and five palaces in back. The five are: one palace for the queen, one for the three madams, one for the nine concubines, one for the twenty-seven wives, and one for the eighty-one consorts, totaling one hundred and twenty persons. The queen sits properly in the palace quarters, of equal status with the Son of Heaven."
"The seven assemblies" are: first, bhikṣus; second, bhikṣuṇīs; third, śikṣamāṇās; fourth, śrāmaṇeras; fifth, śrāmaṇerikās; sixth, upāsakas; and seventh, upāsikās. The translation and explanation of the names of the six, from bhikṣu onwards, are fully provided in the commentary's text. A śikṣamāṇā is translated here as a woman training in the Dharma; she does not separately obtain full ordination. First establishing her intention, she trains her mind in the six rules as a condition for receiving [full precepts]. The Dharmaguptaka Vinaya says: "An eighteen-year-old maiden should train in the precepts for two years." It also says: "One who was married at a young age, if ten years old, is given the six rules." In the Sarvāstivāda Vinaya, the six rules train the mind, testing to see the conditions for receiving the great precepts. The two years train the body, to know whether she is pregnant or not. This śikṣamāṇī fully trains in three dharmas: first, training in the fundamentals, which are the four pārājikas; second, training in the six rules, which are: 1. touching with a lustful mind, 2. stealing four coins from someone, 3. ending an animal's life, 4. minor lying, 5. eating at improper times, 6. drinking alcohol; third, training in the practice of the rules, which means she must train in all the precept-practices of a senior nun.
Saying "illuminating the seven assemblies" means that after the incense of precepts anointed the two palaces, the radiance of the Way all the more illuminated the seven assemblies. "Clergy and laity coming to consult": "Clergy" refers to the five assemblies of renunciants; "laity" refers to the two assemblies of householders. "Intertwining in dense succession" means that those who came to explore the profound and request the Dharma came and went without interruption.
From "Although revering" downward: "Sweet dew" is a metaphor for the essential purport of nirvāṇa. The Diagram of Auspicious Responses says: "Dew whose color is thick and sweet is called sweet dew. When a king dispenses virtuous favor, sweet dew falls upon his grasses and trees. Sweet dew is benevolent grace, also called heavenly wine."
From "Like waiting for" downward: It means waiting for Zhizhe to lecture on this sūtra was like waiting for the Yellow River to clear, expressing its great difficulty. Wang Zinian's Researches into Lost Records says: "Danqiu burns once in a thousand years; the Yellow River runs clear once in a thousand years; both are great portents of a most sagely ruler. Moreover, when the Yellow River runs clear, a sage is born." In the Zuo Tradition, Zisi says: "The Zhou poetry has a saying: 'Waiting for the River to clear—how long is a person's life?'" Du Yu's commentary says: "It means a human life is brief, while the River's clearing is slow." "How could": Ju (詎) means how. "Having an appointed period but no [actual] day": Although he had promised to lecture, because I had many obstacles, there was never a day on which I could hear it. "Reaching": Dai (逮) means reaching. Jinling is a place name; under the Wu, Jin, Song, Qi, Liang, and Chen, it was called Jiangnan; the Six Dynasties all made it their capital. The Veritable Records of Jiankang says: "Originally Jinling District of Chu, Qin changed it to Moling, and Wu changed it to Jianye. Emperor Min of Jin had the taboo name Ye, so it was changed to Jiankang. When Emperor Yuan ascended the throne, it was called Jiankang Palace."
"The collapse of the earth": In the eighth year of the Kaihuang era of the Sui (588 CE), Emperor Wen commanded the Prince of Jin, Yang Guang, and the Duke of Qinghe, Yang Su, to command fifty thousand troops to attack the Chen; with banners stretching a thousand li and gongs and drums shaking heaven, they soon pacified Jiangdong and captured the Chen ruler. The ruin of the Chen state is compared to the collapse of the earth. Chen Lin's proclamation in the Selections of Refined Literature says: "It will surely collapse like earth and shatter like tiles, without waiting for blood on the blades."
"Teacher and disciples scattering like rain": Once the Chen state was destroyed, the Dharma assemblies were halted; teacher and disciples parted from one another, scattering like rain. The Treatise on Severing Relations says: "Traveling back and forth in all directions, vanishing like smoke and scattering like rain." The Great Master's final bequest says: "In the morning gathering like clouds, in the evening scattering like rain." Some texts have the character "two" (兩); that is an error.
"Later meeting at Kuangling": Kuangling is Mount Lu. The Records of Mount Lu states: "Kuang Su appeared during the reign of King Wei of Zhou; born with divine spiritual powers, he concealed his traces in seclusion, living in a hut on this mountain. The common people called him Lord Kuang, hence the mountain took its name from him." The Separate Biography of the Great Master says: "After Jinling fell, he turned his staff toward Jing and Xiang, stopping en route at Penchen. Suddenly he dreamed of an old monk saying: 'As for the auspicious image of Tao Kan, we respectfully entreat you to guard it; this is Master Yuan's unseen request.' Thereupon he stayed and rested at Mount Lu. Soon Xunyang rebelled and the monastery buildings were burned down, yet this mountain alone suffered no harassment whatsoever."
"Again encountering slaughter": The Zuo Tradition says: "Slaughtering (qianliu) our borders." Du's commentary says: "Qian and liu both mean to kill." This refers to encountering the rebellion in Xunyang. Jiangling is Jingzhou.
"Still encountering fog and mist": Still meeting with military chaos. Baopuzi says: "When white mist surrounds a city on all four sides, a great army will surely arrive within a hundred days." Furthermore, the Eulogy on Famous Ministers of the Three Kingdoms says: "Although encountering dust and mist"; the commentary says: "Dust and mist refer to disgrace."
From "An imperial summons" downward: Jiangpu is Jiangdu, modern Yangzhou, also called Luopu. The Selections of Refined Literature says: "Returning one's remains to Luopu"; the commentary says: "Yangzhou was the Luoyang of the Liang." "Imperial summons": When Emperor Yang was still a hidden dragon (prince), guarding Jianghuai, he twice invited Zhizhe. The first invitation was to come out to Jiangdu to seek the precepts, which was the eleventh year of the Kaihuang era (591 CE). When the matter concluded, he returned to Jiangling and founded Yuquan Temple. Later, he invited him again to Jiangdu to compose the Commentary on the Vimalakīrti-sūtra. This refers to going out to Jiangdu a second time, when the author of the commentary was detained by illness in Hongzhou. If it were the first departure for Jiangdu, he had been able to accompany him; hence the Biography of the Author of the Commentary says: "In the tenth year of the Kaihuang era, the Prince of Jin was garrisoned in Yangyue, and [Guanding] accompanied Zhizhe to stay at Hangou." In the Han system, the Son of Heaven's command was called chi (勅), the Crown Prince's was ling (令), and the Princes' was jiao (教). When Emperor Yang was garrisoned in Yangyue, he was still one of the princes; later, having ascended the throne, it is called an "imperial summons." Hence the Separate Biography says: "Receiving the imperial summons to compose the Commentary on the Vimalakīrti-sūtra."
"[Guan]ding was detained by illness in Yuzhang": Ding is the author of the commentary referring to himself by name. First he referred to himself as "I" (余), next as "the clumsy runner" (走), and now by his personal name—this is a variation in literary style. Yuzhang is the name of a commandery, modern Hongzhou. Since the Great Master went out to Jiangdu a second time, and the author of the commentary was detained by illness in Hongzhou, he could not accompany him. Having been separated from the holy master, how could he hear this scripture?
"Only just raising oars and drifting on the South Lake," etc.: The South Lake is Lake Gongting, also called Gongting. It means that having recovered from his illness in Yuzhang, he had only just raised oars and hoisted sails to hasten to Jiangdu to join Zhizhe, when he encountered Sui Emperor Wen's eastern inspection tour, and the Prince of Jin entered court. Thereupon the Great Master returned east to the Tiantai peak; therefore, having no leisure to lecture, [Guanding] merely attended upon his eastward return. This was the Great Master's final entrance into Mount Tiantai, namely the spring of the sixteenth year of the Kaihuang era (596 CE). "Returning east": Xuan (旋) is sometimes written as huan (還), with the same meaning; it has the fanqie pronunciation si-quan. The Selections of Refined Literature says: "Respectfully summoned to return to the Northern Capital," using this character xuan.
"Reaching Folong in the autumn": Shenyong's Records of Mount Tiantai says: "Walking two hundred paces south from Xiuchan Temple, there is a flat boulder, level and upright as if planed smooth. Ancients passed down that the Buddha once emitted light here, hence it was named Folong (Buddha Ridge)." Departing Jiangdu in spring and only arriving in autumn was because he benefited people wherever he went, so his journey was slow.
"In winter encountering his entry into extinction": Namely on the twenty-fourth day of the eleventh month of that year, during the wei hour (1–3 p.m.), in front of the Maitreya statue at Shicheng Temple at the western gate of Tiantai, he passed away sitting cross-legged.
"Lamenting my obstacles to the Dharma": Yi (伊) means wei (維), an exclamatory particle. Yu (余) means I. "Obstacles to the Dharma": Wishing to hear the Dharma-meaning of this scripture, he ultimately could not hear it, because the preceding eight events served as obstacles. First, the obstacle of encountering the Master's departure from the valley; second, the obstacle of the intertwined stream of visitors; third, the obstacle of Jinling's collapse; fourth, the obstacle of again encountering slaughter; fifth, the obstacle of still meeting with fog and mist; sixth, the obstacle of being detained by illness in Yuzhang; seventh, the obstacle of the eastward return to the Tiantai ridge; eighth, the obstacle of encountering his entry into extinction in winter. Because these eight events obstructed my hearing the Dharma, they are called "obstacles to the Dharma." If he had not left the valley, I ought to have heard it. Even at the imperial court, if visitors had been few, I ought to have heard it. Even with visitors in dense succession, if Jinling had remained peaceful, I should also have heard it. ...And so forth, down to: had he not entered extinction, even with the preceding obstacles, he would ultimately have lectured on it and allowed me to hear it. Therefore, the obstacle of his entering extinction was the most profound and severe. Hence below he laments: "The sun having hidden behind layered cliffs, the blind turtle sleeps on the ocean floor."
"How can words express it?": Xi (奚) means how. Sheng (勝) is in the level tone; it means that the obstacles to the Dharma were so many that words cannot record them.
4.5
Second, from "In the past, five [hundred]" below, he cites historical incidents to express his sorrow. First, he cites incidents by way of comparison to himself. Fascicle 6 of the *Sūtra of the Wise and the Foolish* says: "In the country of Vaiśālī there were five hundred blind men who begged to support themselves. At that time, they heard someone say, 'A Tathāgata has appeared in the world!' Having heard this, the blind men discussed it together, saying, 'If we could meet the Buddha, we would surely be rescued.' Thereupon they asked someone, 'In which country is the Buddha?' The person replied, 'The Buddha is in Śrāvastī.' Each then begged a gold coin and hired a man to guide them there. At that time there was a man who took the gold coins, led the blind men to the country of Magadha, and abandoned them in a marsh. The blind did not know where they were; holding each other's hands, they walked through others' fields, trampling and damaging the sprouts and grain. An elder inspecting the fields saw them trampling the sprouts and became furious. The blind men begged for mercy and fully explained what had happened; the elder then sent someone to guide them to Śrāvastī. No sooner had they arrived in that country than they heard that the Buddha had gone to the country of Magadha. When they arrived in that country, they heard again that the World-Honoured One had already returned to Śrāvastī. Chasing after him in this way, they went back and forth seven times in all. Knowing that their faculties were ripe, the Buddha waited for them in Śrāvastī. When the blind men reached the Buddha's place, they were touched by his light and their eyes opened; the Buddha preached the Dharma for them, and they became arhats." Regarding "Jetavana and so forth": Fascicle 3 of the *Avadāna-sūtra* says: "In the past there was a man who engaged in two occupations and had two wives. When he went to his junior wife, she said to him, 'I am young, and you, my husband, are old; I do not wish to live [with you]. You may go to the senior wife's quarters to dwell.' Her husband plucked out his white hairs. When he went to the senior wife's place, she said to him, 'I am old and my head is already white, while your hair, husband, is black; it is fitting that you leave.' Thereupon she plucked out the black to make it white. Continuing in this manner without stopping, his head eventually became completely bald. Disgusted with him, the two wives each abandoned him, and he sat in grief until he died. In a past life, he had been a dog in a monastery. There was a monastery east of the river and a monastery west of the river. When the dog heard the sounding-block struck, he would go and get food. Later, one day, both monasteries struck their sounding-stones at the same time. The dog swam into the water, wishing to cross over; just as he was about to reach the west, he feared the food at the eastern monastery would be better; heading east, he feared the food at the western monastery would be better. Hesitating in this way, he drowned in the water." In the text, the mention of Jetavana broadly takes the name of a monastery and does not point directly to Jetavana Monastery itself. "Only [other] borders, only drowning; neither seeing nor obtaining" concludes the preceding two incidents. Although the blind men pursued him seven times, they only reached other borders and never saw the Buddha; hence it says "only [other] borders, [with] no seeing." The dog listened to the two bells, yet only died by drowning and never got food; hence it says "only drowning, [with] no obtaining." Next, from "Entering the mountains" below, he compares himself to these incidents. His own numerous hindrances were like the blind men and like the dog. "Entering the mountains and emerging from the valleys" summarizes the previous eight hindrances: "entering the mountains" encompasses the seventh and eighth, and "emerging from the valleys" encompasses the first six. "Floating and falling, sailing up the river" explains the preceding phrase. The characters "floating and falling" are an error and should be "ascending and traversing." It means that in entering the mountains he ascended and traversed, and in emerging from the valleys he sailed up the river, vainly undergoing hardships and difficulties without hearing this scripture. The "Rhapsody on the Northern Expedition" in the *Wenxuan* says: "Mounting and traversing the ridges, I ascended and descended." The commentary says: "'Ridges' and 'mounds' are all hills and mountains." The *Zuozhuan* says: "Wu was about to sail up the river to enter Ying." The *Erya* says: "Going up against the current is called *sùhuí*; going down with the current is called *sùyóu*." The *Zilin* says: "Following the current is called *yán*; going against the current is called *sù*. *Sù* is pronounced with the fanqie *sū-gù*." From "The sun having [set]" below, he adduces a metaphor to lament his master's passing into extinction. The sun is a metaphor for the master's understanding being round and bright; sinking behind the cliff is a metaphor for the master's entering quiescence. "Cliff" means a mountain. The *Huainanzi* says: "The sun sets into Yanzi." The commentary says: "It is also called Mount Luotang." The blind turtle is a metaphor for his lacking the eye of wisdom; the ocean floor is a metaphor for profound delusion. Fascicle 16 of the *Saṃyuktāgama* says: "[The Buddha] addressed the monks: 'Just as in the great ocean there is a blind turtle whose lifespan is immeasurable kalpas, and once every hundred years it pops its head up. There is also a floating piece of wood with only a single hole, drifting on the ocean waves, blown east and west by the wind. The blind turtle emerges once in a hundred years to meet this hole. When the turtle reaches the east of the ocean, the floating wood may reach the west of the ocean; wandering around like this, though they miss each other, they might yet meet. For a worldling drifting in the ocean of the five destinies to regain a human body is far more difficult than this.'" Here, that text is borrowed to illustrate how difficult it is to encounter a sage master. "Relying on the light and longing for the wood": a person in the middle of the night wishes to rely on sunlight to examine things; a turtle dwelling at the bottom of the ocean vainly dreams of floating wood on which to rest its body. These are unobtainable; hence he says, "How could it be obtained?"
4.6
Second, from "I thereupon" below, he contemplates his faults after [the master's] demise. The master having already passed into extinction, the principles of this sūtra could not be heard. Reflecting on his own past misdeeds, he thereupon personally attended to the stūpa and temple, and recited this sūtra aloud, in the hope of meeting his master and hearing the Dharma in the future. Sweeping the tomb, he wished to encounter his master; reciting the verses, he hoped to hear the Dharma. The *stūpa* of the western land is the burial mound of this land. He swept and sprinkled the tomb-stūpa, and planted groves of trees. Because trees must be planted at a tomb, the *Hanwenjia* says: "A Son of Heaven's mound is three fathoms high, planted with pines. That of feudal lords is half of that, planted with cypresses. That of grand masters is eight feet, planted with scholar-trees. Commoners have no mound, and are planted with poplars and willows." As for "changing clothes at the ash-field": "changing" (*gēng*) is read in the level tone, meaning constantly changing into clean clothes to recite the sūtra at the stūpa site. Thus the *Lotus Sūtra* says: "Putting on fresh, clean robes, being pure both inside and outside." Some texts write the character "prostrating" (*fú*), which is incorrect. The cremation site of a Tathāgata is called the "ash-field." Now, although the Great Master had an earth burial, speaking of an "ash-field" merely applies this precedent. It is just like the Preface to the *Commentary on the Lotus Sūtra*, which says: "Late in life he returned to the peaks of Tiantai, where he met the crane grove." The expression "crane grove" follows the same pattern as "ash-field." The "stone verses" are this very sūtra. Because in the "Chapter on Sacred Conduct" the Mahāsattva of the Snowy Mountains, having received half a verse, inscribed it upon grass, trees, and stone walls to display it to future generations, this sūtra is therefore named the "stone verses." Since the commentary's author had already recited half the sūtra in his childhood, we know that here he recited its entirety, not just a single verse. "Pondering faults for the rest of my life": he considered that his faults from past lifetimes had formed his present hindrances to the Dharma; thereupon, personally sweeping and reciting aloud, living in seclusion to pursue his aspirations, he resolved to end his life in this way; hence he says "for the rest of my life."
4.7
Second, from "Matters not [being up to oneself]" below, the five hardships causing the loss of contemplation, in five parts: First, saṃgha business constrained him. Although he wished to live in seclusion for the rest of his life, he was chosen and dispatched by the community; consequently, together with Zhizao, he served as a saṃgha envoy and repeatedly entered the imperial capital. Hence he says "matters were not up to myself." Being constrained by saṃgha affairs, he says "compelled without being able to stop." These events are fully recorded in the *One Hundred Records of Guoqing*. "Bearing boxes and carrying sealed letters": the letters, memorials, and imperial edicts he carried were all kept in boxes. The *One Hundred Records* says: "One box of letters written in gold was given to the Tiantai community." "Facing the imperial palace in the west": *kǎo* ("inspecting") should be *cháo* ("facing in court audience"); it is a textual error. *Què* refers to the twin watchtowers, which were made of stone, upon which were carved in relief the shapes of strange beasts and wondrous birds. Placed flanking the roadway outside the main palace gate (Duanmen), they were also called *xiangque* or *weique*. In the *Rites of Zhou*, the Minister of State in the first month hung the laws and regulations on the *xiangwei* so that the myriad people might view them. In the third year of Duke Ai in the *Zuozhuan*, when a fire broke out, Ji Huanzi ordered the documents stored at the *xiangwei*, saying that the ancient statutes must not be forgotten. Cui Bao's *Gujin zhu* says: "*Què* means to observe (*guān*). In ancient times, two watchtowers were erected in front of each gate to mark the palace gate. One could dwell atop them, and climbing them allowed one to observe from afar; hence they were called *guān*. When ministers were about to attend court, arriving here they reflected on their own deficiencies (*què*); hence they were called *què*. Where the Son of Heaven dwells is called the palace court (*quètíng*)." The Sui capital was Chang'an. "Departing privately and returning publicly": he departed having been charged as a saṃgha envoy, and returned bearing imperial commands—either ordaining monks, building temples, or providing incense and lamps—the events are fully recorded in the *One Hundred Records*. Thus the *One Hundred Records* says: "Now sending Grand Commander-in-Chief Duan Zhixing to escort the master back to the monastery." Hence he says "returning publicly." From "Treading roads" below: traveling back and forth on missions as an envoy, he trod the roads for eight years in all. Second, from "Riyan" below, facing pursuit due to a controversy. Although freed from being a saṃgha envoy, he re-entered the imperial capital because of a dispute. Riyan is the name of a temple. The *Tang Continuation of the Biographies of Eminent Monks* says: "When Emperor Yang was King of Jin, he donated his mansion and grove at Quchi in the capital and built Riyan Temple." Xianyang is Chang'an, present-day Yongxingjun. That the dispute was neither transmitted nor written down was simply an omission in the searches and inquiries of the biographies. Third, encountering water and fleeing by night. "Fleeing water in Taolin": this refers to the *Book of Documents* mentioning "letting the oxen loose in the wilds of Taolin." The *Zuozhuan* states: "The Lord of Jin sent Zhan Jia to garrison Xia in order to guard the pass of Taolin." Du Yu's commentary says: "Taolin was in Huayin County, Hongnong." This means that when he traveled to Mount Taolin, floodwaters suddenly arrived at night; fleeing to escape them, he became separated from his companions. Fourth, from "Moreover, being [slandered]" below, being arrested and taken away due to slander. When he arrived at the capital, he was slandered by sycophants who claimed he was practicing witchcraft and delusion to confuse people. Emperor Yang believed the slander, and so had him arrested and sent to Hebei. You and Ji are the names of two prefectures located in Hebei. Ji is pronounced *jì*. Fifth, crossing the ice and his horse falling through. Crossing the river in the winter months, he rode over the ice to reach the northern shore. Although the horse plunged through the ice and died, he himself managed to survive. "Facing danger and treading on thin [ice]": the *Classic of Poetry* says: "Cautious and apprehensive, as if peering into a deep abyss, as if treading on thin ice." The commentary's author means: in the past he heard the lines of the poem as an analogy for caution, but now he personally experienced and walked it; hence the following line says "walking through the land of death while alive." "How could it all be spoken of?": in the face of perils and hardships like this, how could they ever be recounted in full?
First 7 of 15 passages. Read on
Linked texts (1)
- 涅槃玄義發源機要 — Classical Chinese