涅槃玄義發源機要 4.4

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.