維摩經略疏垂裕記 1.54

1.54

二、「然自」下，顯大師冥加。「然」，即荊溪名諱也。古之高僧立言自敘多稱一字，如僧祐《弘明．序》云「祐以末學」。涅槃緣起，章安自敘云「頂滯疾預章」。省，視也。謂反視自己識闇才短，雖欲刪略，恐失大師元規。元，本也。規，謂規矩。《孟子》曰「大匠訓人必以規矩。」甞，曾也。「墳堂」，即大師塔所，梵云塔婆，此云方墳。〈檀弓〉曰「古也墓而不墳。」今丘也，東西南北之人也不可以不識也。於是封之，崇四尺。今云墳堂者，蓋於墳所建堂立像，即今天台塔院也。《別傳》大師遺囑云「沒後安措所指之地，疊石周屍植松繞覆，建塔標前使見者發心。」「求徵」者，求，索也；徵，驗也。然徵通善惡，示留礙是惡徵，則知刪略不契師心；無留礙是善徵，則知刪略冥符先旨。《尚書》有「休徵咎徵」，《孔傳》曰「敘美惡行之驗。」「留礙」，謂病患等緣。「二旬」者，十日曰旬。「佛道斯終」者，於今《略疏》已及九卷既無留礙，知免幽訶，速終佛道，豈非冥護。寧，豈也。「幽冥」，俱指大師所棲寂光之境也。

Second, from "however, from" below, showing the Great Master's covert assistance. "Ran" is Jingxi's personal name. When eminent monks of ancient times composed self-prefaces, they often referred to themselves by a single character, as Sengyou's preface to the Hongming ji says: "You, of late learning." In the circumstances of the Nirvāṇa [Commentary], Zhang'an's self-preface says: "Ding, detained by illness in Yuzhang." "Xing" means to examine. It means looking back upon oneself as being of dim understanding and modest talent; although wishing to abridge, he feared deviating from the Great Master's original rules. "Yuan" means original. "Gui" refers to compasses and squares. Mencius states: "The master carpenter instructing people must use compasses and squares." "Chang" means once. "Tomb hall" refers to the site of the Great Master's stūpa; in Sanskrit, stūpa, rendered here as square mound. The "Tangong" says: "In antiquity, they had graves without mounds." Now, being a mound, people from east, west, south, and north cannot fail to recognize it. Thereupon they heaped up the earth, four feet high. Now, calling it a tomb hall means that at the tomb site they erected a hall and installed an image, which is the present Stūpa Cloister on Mount Tiantai. The Great Master's testamentary instructions in the Biezhuan state: "After my demise, lay me to rest at the designated place; pile stones around the corpse, plant pines surrounding it, and erect a stūpa in front to inspire those who see it to generate the mind [of awakening]." Regarding "seeking a sign": "qiu" means to seek; "zheng" means verification. Verification, however, applies to both the good and the bad; a hindrance is an ill sign, showing that the abridgement does not accord with the master's intent; the absence of hindrances is an auspicious sign, showing that the abridgement covertly accords with the late master's intent. The Shangshu has "auspicious signs and baleful signs," and Kong's commentary says: "Relating the verification of good and bad conduct." "Hindrance" refers to conditions such as illness. As for "twenty days," ten days are called a xun. Regarding "the Buddha Path was thus completed": having reached the ninth fascicle of the present Abridged Commentary without any hindrance, he knew he was spared covert reproach and quickly completed [the commentary on] the "Buddha Path"—how could this not be covert protection? "Ning" means how. "Unseen realm" refers in both cases to the realm of Quiescent Light in which the Great Master resides.