涅槃玄義發源機要 4.7

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?