維摩經略疏垂裕記 1

English (machine translation) 1

Language: English

1.1

Preface to the Chuiyu Record on the Abridged Commentary on the Vimalakīrti Sūtra

Our ancestor Zhizhe composed a commentary to explicate the sūtra, and his text was extremely expansive; why then did Jingxi compose a record explaining the commentary, yet his text was extremely brief (the commentary being thirty-four fascicles, while the record is three fascicles)? It was because he intended to abridge the text of the commentary, and therefore had no leisure to be thorough and detailed. Ever since that time, the Abridged Commentary was completed and became widely circulated in the world. Later novices held to the record in searching through the commentary, but the texts and meanings conflicted and were difficult to accommodate in mind. Moreover, among the principles and phenomena discussed therein, there were some that the record did not explain; I have frequently heard many who spoke recklessly according to their personal whims and erred. As for the meaning of the mutual inclusion of circumstantial and direct [rewards] and the discourse that there are no objects outside the mind, which are laid out in this text as clearly as pointing to one's palm, they conversely claimed that insentient beings have no meaning of achieving Buddhahood; this is their first error. Regarding the threefold contemplation in its common aspect, they were benighted about the stages and could not determine the persons; this is their second error. Concerning the three kinds of karman, they did not base them on the Vinaya treatises and fabricated explanations at will; this is their third error. Regarding the arising of the Buddha in the Zhou dynasty when stars fell like rain, the Great Master precisely pointed to the Buddha being born in the era of the two Zhuangs, yet they vied to explain it using the twenty-fourth year of King Zhao; this is their fourth error. In between, concerning the names of regional chiefs and joint leaders, and the discussions of practicing martial arts and training troops, they did not know where these originated and thus made many forced interpretations; this is their fifth error. Briefly enumerating them, there are altogether five improprieties. Furthermore, the ancients had a saying: 'When a child is born, if he does not escape water and fire, it is the fault of the mother; when he grows up, if he does not approach a teacher, it is the fault of the father; when he approaches a teacher, if his learning lacks method and his mind cannot comprehend, it is the fault of the teacher.' Since my aim is to instruct and guide, how could I not speak out to refute them, cite [evidence] to extend [the meaning], make what is obscure clear, and unblock what is obstructed, so that the way of our Zhizhe and Jingxi may be brilliant as if gazing up at the celestial court to behold the bright sun, and no longer be concealed by deluded sentiments? Because my duties of lecturing and instructing were many, I could not manage to take up the brush. In the eighth year of the Dazhong Xiangfu era, the Azure Dragon being in the Yimao year, in the ninth month of autumn, I travelled west by boat from Qiantang to visit my old friend Fengchan at the Longshan Hermitage in Wukang of Wuxing, and obtained the upper quarters to dwell there. Its halls and pavilions were towering and lofty, its forests and springs secluded and still. Looking left, the folded peaks joined the Little Mountain of Fa Yao (the eminent monk Fa Yao, during the Yuanjia era of the Song, was invited by Minister Shen Yanzhi to dwell at the Xiaoshan Monastery in Wukang, where he composed commentaries on the Nirvāṇa and other texts); looking down, the flat waves soaked the ancient town of Fangfeng (the land has the two mountains Feng and Yu; formerly King Fuchai of Wu asked Confucius, 'What did Fangfeng defend?' Confucius replied, 'The lord of the Wangmang clan, who defended the Feng and Yu mountains'). Possessing an abundance of superb scenery and far removed from worldly clamour, having leisure between incense and fire, it was fitting to engage in writing and editing. I then traced the threads of the Abridged Commentary to compose a separate exposition. Where Jingxi's old record coincided with the Abridged Commentary, I cited it along with the passages. Furthermore, there was Dharma Master Daoxian, a disciple of Jingxi, who also once composed a record; although his doctrinal interpretations were not worthy of adoption, his citations of sources were sometimes apt. Today, choosing the good and following it, as a rule I have noted and indicated the sources and headings, valuing the distinction between past and present—just as Zheng Kangcheng's commentary on the Zuo Zhuan fully credited Fu Qian, unlike Guo Xiang who appropriated the name without mentioning Xiang Xiu. On the twelfth day of the tenth month, I dipped my brush in ink; on the thirteenth day of the twelfth month, I laid down my brush. In all it comprises ten fascicles, titled the Chuiyu Record (Record of Bequeathing Abundance), meaning to bequeath an abundant and generous way to instruct descendants, so that they may be free from the five former errors. As for presenting it to eminent masters, how would I dare? Someone might say: 'Disciples of clear acumen who seek out Jingxi's record will naturally grasp the subtle purport; why must they wait for your detailed accounts to be free from error? Thus your effort has no use.' I reply: 'To awaken someone from deep slumber, if they are light sleepers, one speaks in a gentle voice; if they are heavy sleepers, one shouts loudly. When it comes to waking them, it is one and the same. Alas! Jingxi previously spoke in a gentle voice; now I shout loudly thereafter. When it comes to dispelling ignorance and unveiling what is covered, one will naturally see whether they differ or do not differ.'

1.3

Related by the Śramaṇa Shi Zhiyuan of Qiantang

1.4

Explaining the Commentary on the Vimalakīrti [Sūtra] has two parts: first, the prefaces, which has two: first, Liang Su's preface; second, Jingxi's own preface. The first text has two: first, the title of the preface.

1.5

Preface to the Abridged Commentary on the Vimalakīrti Sūtra

1.6

'Vimalakīrti' in full is Vimalakīrtinirdeśa, which is translated here as Jingming (Pure Name). 'Pure' is the true body; 'Name' is the response body. The true is the principle that is realized; the response is the body that is manifested. 'Sūtra' (jing) means a rule (fa) and means constancy (chang). As a rule, it is the track for all capacities; as constancy, it does not change throughout a hundred kings. Because this expresses the preaching and transformation of Jingming, it is called the Vimalakīrti Sūtra. 'Abridged Commentary' is named in contrast to the expansive. Because it prunes away the redundancies and gathers the essential points, it is called an abridged commentary. 'Preface' (xu) means to recount (xu); it recounts the reasons for Jingxi's abridgement and the purport of the holy master's establishment of the teaching, hence it is called a preface. However, among the six characters of this title, there are four levels of expressing and expressed: first, 'Vimalakīrti' is the expressed, and 'Sūtra' is the expressing; this refers to Jingming. Second, all the above is the explained, and 'Commentary' is the explaining; this speaks of Zhizhe. Third, the commentary is what was abridged, and 'Abridged' is that which abridges; this belongs to Jingxi. Fourth, all the above is that which is prefaced, and 'Preface' is that which prefaces; this resides with Liang Su. Since it gathers what is expressed as the specific name of the sūtra, it also gathers what is explained as the specific heading of the commentary, and further receives its designation from the abridger based on what was abridged. Although the detailed analysis is thus, when unified and summarized, the five characters above are the specific name of the preface, distinguishing it from other prefaces. The single character 'Preface' is the general name. Next is the relator's title.

1.7

Related by the disciple, Hanlin Academician, Acting Right Rectifier of Omissions, Liang Su

1.8

'Disciple' (menren) is an appellation for a student. Having received the Way from Jingxi, when he composed the preface for Jingxi, he called himself 'disciple'. Regarding 'Hanlin': according to the Han system, Secretarial Court Gentlemen were in charge of composing writings, rising early to take turns on duty within the Jianli Gate terrace; they were supplied with blue coarse silk and white damask quilts or brocade quilts, curtains, and felt mats, and throughout Mid-Autumn the Court of Imperial Provisions provided meals. This was roughly similar to the present Hanlin system, and the responsibilities were not light. The Essentials of the Hanlin Bureau states: 'The Tang dynasty adapted the precedents of Liang and Chen. There were six Secretariat Drafters solely in charge of imperial edicts. Although termed the Imperial Palace, it was still not intimate. Therefore, Wen Daya, Wei Zheng, Li Baiyao, Cen Wenben, Chu Suiliang, Xu Jingzong, and Shangguan Yi were summoned from time to time to draft edicts, without having an official title. From the Qianfeng era onward, they were first called Northern Gate Academicians; Liu Yizhi, Liu Yizhi, Zhou Simao, Yuan Wanqing, and Fan Lübing served as such, and in Empress Wu's court, Su Weidao and Wei Chengqing. Later they were changed to Hanlin Academicians in Attendance, served successively by Zhang Yue, Lu Jian, Zhang Jiuling, and Xu Anzhen. They were changed again to Hanlin Attendants. In the twenty-sixth year of Kaiyuan, Liu Qiankuang and Zhang Ji served as Academicians, and the Hanlin Academy was first separately established. Generally, the Academicians had no fixed quota and were all filled by other officials; from Sub-editors below up to the Ministers of the various ministries above, all could serve. Once entered, they broke ties with ordinary bureaucratic ranks, were not restricted by administrative offices, and were not tied to regular court assemblies; serving for three years completed a term. The Rectifier of Omissions was in charge of attending upon the emperor and offering remonstrances.' The Book of Songs says: 'When the royal duties have a lack, only Zhong Shanfu remedies it.' The present dynasty changed its name to Remonstrator. Saying 'Acting Right Rectifier of Omissions': when the rank is high and the post is low, it is called 'xing' (discharging); when the rank is low and the post is high, it is called 'shou' (acting); when rank and post are of equal grade, neither 'xing' nor 'shou' is stated. Here, because it is an abbreviated title, there is no mention of rank. Liang Su, courtesy name Jingzhi; his 'Preface to the Rhapsody on Passing My Old Garden' states: 'When I was eight years old, it was the Xinchou year of the Shangyuan era. Bandits entered Luoyang, and the region between the three rivers was in great misery. I then fled east and sojourned in Wu and Yue, wandering through distress and hardship for nearly twenty years. When the Emperor ascended the throne, I answered the imperial summons in that year and went to the capital. The following summer, I was appointed Sub-editor of the Crown Prince's Palace.' The Historical Record states: 'In the sixth year of the Zhenyuan era of Tang Dezong, the Gengwu year, Liang Su was Rectifier of Omissions.' Cui Gong's 'Preface to the Collected Works of Gentleman Liang' states: 'The gentleman followed Buddhism early in life; he was innately knowledgeable in its doctrinal principles. In focusing his mind on writing, his aspiration lay therein. In his talks and laughter, he constantly honed and refined it; his mind was on the One Vehicle, hence his accounts of Buddhism were the most refined and erudite. He was the champion of Buddhism and the reflection of the Buddhas. The court esteemed virtue, hence it made the gentleman Lecturer to the Crown Prince. The state esteemed veritable records, hence it placed the gentleman in the Historiography Institute. Drafting edicts and decrees to disseminate the royal governance, it made the gentleman a Hanlin Academician. With the three posts concurrently illustrious, the gentleman's standing at court cannot be said to have been unaccomplished. When he was past forty, the scholars venerated him; compared to the likes of Yan Hui and Huang Shutu, his life cannot be said to have been short.' Li Ao's 'Preface to the Rhapsody on Recognizing an Appreciative Friend' states: 'In the ninth year of Zhenyuan, Ao first took the prefectural examinations and engaged in affairs. In the ninth month, holding a scroll of writings, I called on Gentleman Liang of Anding, the Right Rectifier of Omissions. At that time, Gentleman Liang's renown filled the world; scholars seeking advancement brought writings to Gentleman Liang's gate virtually without an empty day. Gentleman Liang was exceptionally discerning of people; as soon as we met, he understood me, remarking that I possessed the legacy of ancient prose, expecting my fame to be immortal without end, and promising to polish and promote me. At first, thinking it was mere polite encouragement to my face, I did not count myself particularly fortunate. In the eleventh month, Gentleman Liang fell ill and passed away. As I gradually socialized among friends and ministers, they often said:

1.9

Third, the text of the preface has two parts: first, a brief outline of the cardinal tenets, which has two: first, clarifying Zhizhe's transmission of the legacy, which has two: first, clarifying that the three matters depend on one another.

1.10

"The sage does not arise without the Way; the Way does not become clear without the teaching; the teaching does not operate without the person. These three rely on one another and abide."

1.11

The Baihu Tong says: 'What is a sage? A sage means penetrating (tong), means the Way (dao), means sound (sheng). The Way penetrates everywhere, brightness shines everywhere, and hearing sounds one knows the circumstances; hence one is called a sage.' Here, 'sage' means realizing: severing delusion and realizing the principle, hence one is called a sage. 'Way' is principle. Because of realizing principle one becomes a sage; thus the Tathāgata achieved the Way in the site of tranquility. 'The Way does not become clear without the teaching': although principle is beyond words, relying on words one awakens to principle; thus Jingming bequeathed the teaching in Vaiśālī. 'The teaching does not operate without the person': the teaching is bequeathed to future generations, and without the Four Reliances it cannot circulate; thus Zhizhe composed the commentary at Tiantai. 'These three' refers to principle, teaching, and person. Awakening to principle makes one a sage; relying on teaching one awakens to principle; transmitting the teaching definitely rests on the person. The three matters depend on one another, hence it says 'rely on one another and abide.'

1.12

Second, specifically showing that the person can transmit the Way, which has two: first, Jingming bequeathing the teaching.

1.13

"Because the Way has the great and the small, provisional and real, Jingming brought about transformation as a householder."

1.14

The ultimate Way is unitary, yet according to the faculties [of beings] there are differences. Hence in principle there is the distinction between the true and the middle: faculties belonging to the Tripiṭaka and Common [teachings] see the provisional principle of mere emptiness, whereas faculties belonging to the Separate and Perfect [teachings] see the real principle of the middle way. The Small refers to the principle of the Tripiṭaka [teaching], while the Great encompasses the three [Mahāyāna] teachings. Since capacities and conditions are diverse and the awakenings to the Way are not pure, Jingming manifested as a householder, praising the greatness of the three teachings, reproaching the smallness of the Tripiṭaka, commending the perfect and real, and censuring the biased and provisional—all with the intention of leading them to feel ashamed of the Small and yearn for the Great, and to enter the real from the provisional.

1.15

Second, Zhizhe transmits the legacy, divided into two: first, composing the commentary to expound the sūtra.

1.16

Among persons there are sage and worthy, shallow and deep; therefore Zhizhe opened the teaching based on the first reliance.

1.17

"Persons" refers to the four reliances: the first reliance is shallow because it is in the position of a worthy, while the third reliance is deep because it is in the position of a sage; all four reliances are capable of enacting the teaching. Now, Zhizhe, as the first reliance in the position of a worthy, composed the commentary to open up the sūtra and inaugurated the doctrinal teaching. The five grades [of disciples] and the [purification of the] six sense faculties constitute the first reliance; the ten abodes are the second reliance; the ten practices and the ten dedications of merit are called the third reliance; and the ten grounds are the fourth reliance. They are all called "reliances" because they inwardly possess the qualities of the Way and can serve as a refuge for humans and devas.

1.18

Second, later generations obtain benefit.

1.19

Thereafter, depending on words, they discard words; approaching the images, they forget the images, causing later students to attain the path of the correct and true, and to wander through the gate of the Way and righteousness.

1.20

However, receiving the Way in the Buddha's assembly was the work of Jingming, while receiving benefit after [the Buddha's] demise was the merit of Zhizhe, because this commentary clearly articulates the sūtra's purport to bring people to awakening and understanding. Liberation from words and letters is what is meant by "depending on words, they discard words." Contemplating the true reality of the body is what is meant by "approaching the images, they forget the images." "Words and images" is an expression originating in the *Zhouyi*; here it is distinguished in terms of the body and teaching without letting the words impair the meaning. The *Zhouyi lüeli* states: "Words are that by which images are clarified; when one grasps the images, one forgets the words. Images are that by which the meaning is retained; when one grasps the meaning, one forgets the images." As for "causing later [students]...", *bi* means "to cause": causing later students in degenerate ages to investigate the commentary's meaning to reach the sūtra's purport, to attain the path of liberation that is correct and true, and to wander through the gate of the Way and righteousness of the Correct and Equal [*Vaipulya*]. The *Yijing* states: "Fulfilling the nature, it continually abides: this is the gate of the Way and righteousness."

1.21

Second, revealing Jingxi's succession and elaboration.

1.22

To take him as ancestor and elaborate [his work] depends upon the person.

1.23

"To take as ancestor" (*zu*) means to model upon. The *Wenxuan* says: "The land built by the ancestors (*zugou*)," and its commentary says: "*Zu* means to model upon." "The person" refers to Jingxi. The *Yijing* says: "To make it spiritual and illuminate it depends upon the person."

1.24

Second, broadly narrating the causes and conditions, divided into two: first, directly narrating the causes and conditions, divided into two: first, directly narrating Jingxi's succession and elaboration, divided into two: first, clarifying that he inherited the tradition and grasped the purport, divided into two: first, briefly praising [him].

1.25

The Great Bhikṣu of Tiantai, the venerable Zhanran, compiled the lineage of Zhizhe's Dharma, probed the subtle mysteries of Vaiśālī, unified the study of words and letters, and converged into the deep abyss of liberation.

1.26

"Great Bhikṣu": "great" is a term of praise. In the world there are those who call themselves "great śramaṇas"; is this not merely an arrogant lapse of etiquette, but also the fault of an unlearned ignorance? *Zuan* means to collect. *Yin* means to succeed. *Tan* means to grasp. *Ze* means profound. *Biye* is translated here as "Guangyan" [Vaiśālī]; this sūtra was preached in the city of Vaiśālī. *Yuan* means ocean. The *Wenxuan* says: "Deep in the layered depths (*chongyuan*)," and its commentary says: "*Chongyuan* means the ocean." This means that because Jingxi inherited the doctrinal gates of Tiantai and investigated the purport of this sūtra, he was able to realize that the shallow phenomena of words and letters are themselves the profound principle of liberation.

1.27

Second, broadly narrating.

1.28

Considering that in the past Great Master Zhizhe expounded this sūtra, completely providing the meanings of the biased, perfect, sudden, and gradual, and exhausting the essence of the raw curd of the Correct and Equal [*Vaipulya*], its purport was far-reaching and its Way was subtle. The subtle words being here, they were used without confusion; therefore, he constantly expounded its teachings externally and clarified his contemplative illumination internally, so that all the many scholars gazed at his shore as if returning home.

1.29

"Expounded this sūtra" refers to his composing the commentary upon receiving the request of Emperor Yang of the Sui dynasty. "Completely providing the biased and perfect..." means that because the sūtra censures the biased and reproaches the gradual, the four teachings are expounded together. As for "raw curd," in the *Nirvāṇa Sūtra* the Buddha adduces the five flavors as a metaphor for the teachings of his lifetime: from the cow comes milk, metaphorizing the Buddha's initial preaching of the *Avataṃsaka*; from milk comes curd, metaphorizing the Deer Park; from curd comes raw curd, metaphorizing the *Vaipulya*; from raw curd comes cooked curd, metaphorizing *Prajñā*; and from cooked curd comes ghee, metaphorizing the *Lotus Sūtra* and the *Nirvāṇa Sūtra*. Below "its purport...", it praises the commentary's purport as being profound and far-reaching, and its principle and Way as exquisite and subtle. "Subtle words" means that the commentary consists of exquisite and subtle words. It is extant in the world, hence it says "being here"; *zi* means "this." "Used without confusion" means that using these subtle words, he internally cultivated contemplation and externally instructed the ignorant beginners, having no doubts whatsoever in practicing for himself and transforming others. "Constantly expounded its teachings externally" means lecturing to transform others. "Clarified his contemplative illumination internally" means cultivating contemplative practice for himself. When the water of the mind is clear, the image of the pearl appears; hence it is called "clarifying contemplation." Furthermore, "illumination" (*zhao*) means brightness; "clarifying" (*cheng*) means stillness. Below "all the many...", it clarifies that scholars purified themselves and came to take refuge in Jingxi as if returning to their own homes. The water's edge is called a shore (*ya*).

1.30

Second, showing the reasons for abridging and condensing.

1.31

He once said to his disciples: "The Way expounded by the ancestral master is exceedingly prominent, but those fond of brevity may be troubled by its verbosity, while those who savor its refinements neglect its rougher parts. I wish to build upon it to expand its teachings, and abridge and prune it to preserve its essentials. What do you think?" The assembly of bhikṣu disciples bowed in request. Thereupon, the Master excised its extraneous words and combined it into ten scrolls; without deviating from the old rules, its meaning became solely luminous. Circulating alongside the previous work, it is entitled the *Abridged Commentary on the Jingming*.

1.32

"Its Way is exceedingly prominent": the commentary explaining the sūtra's title comprises six fascicles titled *Xuan* ["Profound Meaning"], and the commentary explaining the sūtra's text comprises twenty-eight fascicles titled *Wen* ["Textual Explanation"], making thirty-four fascicles in all; hence it is said to be "exceedingly prominent." Another version reads "exceedingly vast," which also makes sense. "Exceedingly vast" is an expression from the *Zhouyi*; "exceedingly prominent" is an expression from the *Wenxuan*. Below "those fond of...", he points out the faults of the extensive commentary: *shi* means to covet; *jian* means brief. Below "I wish to...", he explains his wish to abridge it. "Build upon it" means composing the text based on the old commentary to expand the sūtra's teaching, not writing an entirely separate work. "Abridge and prune it" means excising and pruning verbose and cluttered wording to preserve its concise and essential explanations. Therefore Jingxi's own preface states: "What carries meaning must be preserved; where words are verbose, they are pruned." "What do you think?" poses the matter to ask whether it is acceptable. Below "the disciples...", since it suited the assembly's wishes, they joined in making the request. "Excised its extraneous words": "excising" (*xiao*) has two meanings: first, to excise and remove; second, to select by pruning. Here it means selecting from the extensive commentary its pure words to form an independent work. Although its text is abridged, the doctrinal classifications remain unchanged, hence it says "without deviating from the old rules." With the verbose words pruned away, the refined meanings become even clearer, hence it says "its meaning became solely luminous." Below "circulating alongside...", this clarifies that Jingxi merely selected its pure words without discarding the old commentary. When compared to the old, the names "extensive" and "abridged" arose. The intention was to let those who favor the extensive consult the old, and those who favor the abridged follow the new; hence it circulates alongside the previous work, each according to preference. *Xie* means together.

1.33

Second, comprehensively explaining the great purport of establishing the teachings, divided into two: first, explaining the establishment of teachings in accordance with faculties.

1.34

Now, observing that the faculties and capacities of living beings are uneven, the Sage used the four teachings and five flavors as warp and woof to weave them; seeing that the relaxation and tension of the myriad phenomena are no different, he used the one Way and the One Vehicle to integrate and accomplish them.

1.35

In the text, he first explains that the Sage observes that faculties are unequal. "The Sage" refers to the Buddha. "Living beings" (*shengsheng*) refers to the multitude of living beings, just as one says "each and every person." Although all sentient beings inherently possess the one Way without distinction in equality, due to differences in the depth of conditioning, there are distinctions between provisional and real, sharp and dull; hence it is called "uneven." Below "used the four...", it explains that the Buddha adapts to faculties, and so there is the teaching of his lifetime: initially using the four flavors to temper and mature them, and finally using the *Lotus Sūtra* to integrate and return them [to the One]. From "four teachings" to "woof to weave them" clarifies the teachings of the four flavors. Vertically considered, the five flavors are like the warp; horizontally analyzed, the four teachings are like the woof. Thus the *Avataṃsaka* has two teachings, the Deer Park has only one, the *Vaipulya* has all four, and the *Prajñā* has only three. The faculties and capacities being uneven, there are actually four flavors, but when mentioned in full they are called five. Below "seeing that...", it clarifies the teaching of the *Lotus Sūtra*. As for "relaxation and tension," relaxation (*chi*) is the opposite of tension. The *Liji* says: "One tension and one relaxation is the way of King Wen and King Wu"; its commentary says: "The bow is used as a metaphor for people." If a bow is drawn for too long, its strength is broken; if it is slack for too long, it loses its form. Here "relaxation and tension" is like abolition and revitalization. The arising and ceasing of all dharmas are uniform in their nature; hence they are said to be "no different." But before the *Lotus Sūtra*, the capacities were uneven and not yet ready for this preaching; once the capacities and conditions had matured, the biased and the small alike converged, hence it says "to integrate and accomplish them."

1.36

Second, explaining the intention of establishing the teachings, divided into two: first, explaining the difference between ancient and modern.

1.37

Thus, the Sage appears advantageously in response to resonance, and therefore his teachings could not but be varied; the worthy and wise establish sincerity through resonance, and therefore their legacy could not but be transmitted.

1.38

The Buddha, possessing ultimate virtue, dwells in the position of fruition; sentient beings ought to behold him, hence it says "appears advantageously." The *Yijing* says: "The flying dragon is in the heavens; it is advantageous to see the great man." "Could not but be varied": since he responds to the capacities of beings, there is the distinction of the five periods and the four teachings. "The worthy and wise" refers to Zhizhe. "Establish sincerity through resonance" means that through his capacity resonating with Jingming's teaching, he composed the words of the commentary to expand its purport. The *Yijing* says: "Cultivating words to establish one's sincerity is how one secures one's legacy." "Could not but be transmitted" means that to benefit later generations, the commentary's meanings could not but be passed on. *Zhe* means wise.

1.39

Second, explaining that responding to faculties follows a single principle.

1.40

Looking at that which resonates, between Vaiśālī and Tiantai, between keeping silent and setting down words, although their stages and positions differ, and the extensive and abridged have different suitabilities, when it comes to responding to faculties and dispensing teachings, their principle is one.

1.41

Jingming kept silent in Vaiśālī; Zhizhe set down words at Tiantai. "Setting down words" means composing the commentary. In the *Zuo tradition*, Mushu said: "The highest is establishing virtue; next is establishing merit; next is establishing words: this is called immortality." "Stages and positions differ": Jingming is a sage of virtual enlightenment; Zhizhe is a worthy of the five grades. "The extensive and abridged have different suitabilities" encompasses two meanings: first, regarding keeping silent as abridged and setting down words as extensive; second, regarding Jingxi as abridged and Zhizhe as extensive. Both respond to what is suitable for the faculties, which is why there is this difference; yet when discussing their benefiting of beings, in reality they do not differ. Therefore it concludes by saying "when it comes to responding to faculties..." *Kui* means measure or principle.

1.42

Second, modestly stating his own intention, divided into two: first, directly stating it with modesty.

1.43

I, Su, once received the sūtra at the Master's gate and engaged in the Way through doctrinal study; though I drilled and looked up without ever reaching [the peak], my sighs and praises were never enough; therefore, I have written a preface setting forth in words the reasons for his composition.

1.44

"Received the sūtra at the Master's gate" means receiving the sūtra's meaning at the gate of Jingxi. "Drilled and looked up without ever reaching": in the *Analects*, Yan Yuan praised the Master, saying: "The more I look up to it, the higher it seems; the more I drill into it, the harder it appears," hence he says "without ever reaching." "My sighs and praises were never enough": the "Preface" to the *Mao Poetry* says: "When sighing and praising are not enough, one sings and chants it." Now, having received the sūtra and grasped its purport, and having also seen Jingxi's abridged text, Lord Liang found his sighs and praises insufficient; thus he composed the preface to narrate these events, setting them forth in written words.

1.45

Second, recording the date.

1.46

The year the commentary was completed was the *jiachen* year, in the summer when our master returned to Folong from Jinling.

1.47

Jiachan was the second year of the Guangde era under Emperor Daizong of the Tang. Jinling is the name of a county, located in Changzhou. Folong is on Mount Tiantai. Shenyong's Shansi [Mountain Record] states: "Walking two hundred paces south from Xiuchan Monastery, there is a flat boulder as level as if it had been sheared off. An ancient tradition relates that the Buddha once emitted light here; hence it was named Folong [Buddha Ridge]." That summer, Jingxi was residing at Xiuchan Monastery.

1.48

Second, Jingxi's own preface, in two parts: first, the title. Since this is his own preface, the author's title should not be placed [here]. For example, Kong Anguo's commentary on the Shangshu, Du Yuankai's Collected Commentaries on the Chunqiu, and He Yan's Collected Explanations of the Lunyu all composed their own prefaces and introductions without writing their names. With Jingxi's broad erudition, he was taking the ancient masters as his model; thus, none of the ancient editions contained the author's name. Where current editions sometimes have it, it was erroneously added by later hands.

1.49

Second, the main text, in two parts: first, the circumstances of the commentary's composition. As for "Emperor Yang of the Sui," the Sui had three rulers in all: Gaozu, Emperor Wen, and Emperor Yang. Emperor Gong later abdicated to the Tang. Gaozu's imperial father was Zhong, Grand Pillar of State and General of the Zhou, enfeoffed as Duke of the State of Sui. After Emperor Wen received the abdication of the Zhou, he named the state the Great Sui, posthumously honouring his imperial father as Emperor Wuyuan. "Yang" is a posthumous title; the rules of posthumous names state: "To disobey Heaven and oppress the people is called yang." As for "emperor" (di), the Baihu tong states: "One whose virtue accords with Heaven and Earth is called an emperor (di)."

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Question: Both Emperor Yang of the Sui and the Last Ruler of the Chen were disciples of the Master of Tiantai. Why were both unprincipled and lost their states? Could this be an embarrassment to the Great Master? Answer: They were good at the start and disastrous at the end, leading to the loss of their states; if they had truly received their master's teachings and practiced them without lapse, how could it have come to this? Thus the Shangshu says: "Even the madman, if he can be mindful, becomes a sage; even the sage, if he is unmindful, becomes a madman." Therefore, those of middling capacity cannot fail to be cautious, whereas those of superior wisdom are not like this. Thus it is said: "To have a beginning and an end—is that not the mark of the sage alone?" Hence the conduct rested with them; how could one blame their master? In the past, Li Si studied Ruism under Xunzi, and Yuansong studied Buddhism under Master Wangming. Li Si became Chancellor of Qin and buried Ruist scholars and burned books; Yuansong assisted the Northern Zhou and eliminated the Śākya [monks] and destroyed Buddhism. Could the blame ever be placed on their masters? Furthermore, with sages like Yao, Shun, and the Duke of Zhou, their sons included the unworthy Danzhu and Shangjun, and their brothers included the unbenevolent Guan Shu and Cai Shu; could it be that the teachings of Yao, Shun, and the Duke of Zhou were inadequate? Wenzhongzi said: "When the Classic of Poetry and the Book of History flourished, Qin collapsed; this was not Confucius's fault. When vacuous mystery proliferated, Jin fell into disorder; this was not Laozi's fault. When the fasting precepts were cultivated, the state of Liang was endangered; this was not Śākyamuni's fault." Clarified by this, Emperor Yang of the Sui's lack of virtue and the Last Ruler's dissolute self-indulgence were not Zhizhe's fault. Furthermore, a bodhisattva abiding in the śūraṅgama[-samādhi] may manifest as devoid of virtue or manifest as possessing virtue. Manifesting as devoid of virtue serves as a mirror of warning to all kings, causing them to stay away from evil; manifesting as possessing virtue serves as a model to all kings, causing them to turn toward goodness. Being like this, they respond in accordance with capacities and principle—how could words and debate ever reach it?

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Emperor Yang's taboo name was Guang; he was on the throne for eleven years, lived to fifty-nine, and his reign era was Daye. Regarding "imperial decree" and so forth: as for "decree" (chi), the Wenxin diaolong says: "In the early Han, court protocols were established with four categories: first, testamentary tablets (ce); second, royal ordinances (zhi); third, proclamations (zhao); fourth, cautionary decrees (chi). Decrees (chi) caution the provinces and commanderies; proclamations (zhao) announce to the hundred officials; ordinances (zhi) promulgate amnesties; testamentary tablets (ce) enfeoff marquis and kings." Ce means bamboo slips. Zhi means regulation. Zhao means an announcement. Chi means correction. The Yaoyan says: "Chi means to correct; it means that when the king's words are issued downward, they correct the ministers, and none dare disobey." In general, proclamations (zhao) and ordinances (zhi) share the same status; during the Zhenguan era of the Tang, yellow paper first began to be used to transcribe decrees and ordinances. By the second year of the Shangyuan era under Emperor Gaozong, an imperial proclamation stated: "Since the implementation of proclamations and decrees serves as a permanent standard, and recently using white paper has caused much damage by bookworms, from now on all documents issued by the Department of State Affairs to the realm should use yellow paper." "Guoqing" is the name of a monastery. The "Bailu" refers to Zhang'an's recording of the Great Master's institutional regulations, imperial proclamations and decrees, and correspondence with ministers while he was alive, totaling one hundred items compiled into five fascicles; named after the monastery, it is therefore called the Guoqing bailu. When this commentary was being drafted, Emperor Yang was still the Prince of Jin, and only ascended the throne after the Great Master passed away. Here it is spoken of retrospectively; hence it says "Emperor Yang" and "imperial decree." By Han regulations, what was issued by the Son of Heaven was called a chi, by the Empress or Crown Prince a ling, and by the princes a jiao. Below, regarding "attendant": the one who waited upon him was called an attendant. It happened that the Great Master entered parinirvāṇa, so it only reached the "Chapter on the Buddha Path," which was the seventeenth year of Kaihuang. The Biezhuan [Alternative Biography] states: "Facing the bequeathed Commentary on the Vimalakīrti, Emperor Yang made a vow, saying: 'In the past, personally waiting upon the Master's presence, I was unable to consult him and decide [my doubts]; now, receiving his bequeathed intentions, by what means can I awaken? I pray for covert, compassionate instruction, so that as I examine the text, understanding will arise.' That night he was moved to have a dream: a host of monks gathered in a pavilion, and the Prince himself explained the meaning and resolved difficulties like a flowing stream. He saw his late master fly through the air, pouring out the seven treasures in brilliant profusion into the pavilion, and then flying back away. Because of this he had an awakening." The Biezhuan also states: "The Great Master taught throughout his life without composing commentaries. It was only on imperial command that he composed the Commentary on the Vimalakīrti, reaching twenty-eight fascicles at the 'Chapter on the Buddha Path.'" The latter portion consists of the six chapters: "Gate of Non-Duality," "Gandhakūṭa," "Bodhisattva Practice," "Akṣobhya Buddha's Land," "Dharma Offering," and "Entrustment." "Zhang'an" is a place name; his taboo name was Guanding. Later scholars revered him, so they addressed him by his place of birth. Yet the Great Master's eloquence was like clouds drifting and rain falling; only Zhang'an alone could receive and retain it. Thus all his scriptural teachings were compiled and polished by Zhang'an.

1.52

Second, from "initial text" below, the basis for abridging, in two parts: first, later scholars dislike its prolixity. "Black and white" refers to the sangha and the laity. In the Western land, the monks wear dyed robes, and the laity wear white robes; hence they are called the black and the white. In this land, the six-entry dye makes xuan, and the seven-entry dye makes zi; zi is actually black. The robes worn by the sons of Śākya are in destroyed colors, not the primary or intermediate colors of the five directions; however, because destroyed color is close to black, they are called black robes, though in fact they are not black. From "profound insight" below: the threefold contemplation and fourfold teaching discussed in this commentary have profound purports and elevated language, so they are not favored by those of shallow knowledge. From "only saying" below: though all admired it, they all found its prolixity troublesome.

1.53

Second, from "hence presumptuously" below, Jingxi's abridgement, in three parts: first, setting out the general editorial rules. "Zhe" means on one's own authority. The commentary was recorded by attendants; hence it is called "its record." "Taking and leaving them" sets out his editorial rules. From "bearing the meaning" below: the first phrase is taking, the next phrase is leaving. From "enabling the old" below: this shows the merit of the abridged commentary. Since it is preserved while bearing the meaning, the textual style of the old commentary remains intact without alteration. "The late master" refers to Zhizhe.

1.54

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.

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Question: Jingxi possessed subtle understanding and discerning judgment, cutting away the prolix and selecting the essential, and could shoulder the great Dharma; this truly belonged to his person. Why must he seek a sign before taking it as a standard? Answer: There are two reasons. First, to show that he did not do it lightly, thereby encouraging later generations; second, to reveal his accord with the master's intent, thereby cutting off others' slanders. Truly, because the editing was done by himself, those of shallow knowledge at that time frequently criticized it; the past was just like the present. Wenzhongzi said: "When Master Wang continued the Six Classics, some criticized him. Xue Shou and Yao Yi reported this to the Master, who sighed and said: 'If the wise criticize it, I shall prepare my sincerity to ask for forgiveness; if the foolish criticize it, what can I do about it?'"

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Third, from "if it might assist" below, explaining his modesty and stating his intention. The first two phrases state his intention. If this abridged commentary can assist the Great Master's core tenets, it will make it clear and easy to understand for later scholars, without the defect of prolixity and obscurity. The Wenxuan states: "Radiant are the war carriages; shining is the king's pathway." "Guang" means brightness. Its commentary says: "Guangguang means a martial appearance," which is mistaken; only because seeing the Erya state "Guangguang and jiujiu mean martial" did it produce this erroneous explanation. As for "posterity" (houkun), the "Announcement of Zhonghui" in the Shangshu says: "Leaving abundant blessings to posterity," and Kong Anguo's Commentary says: "Bequeathing the way of abundant benevolence to show to future generations." From "I hope that" below, this is modesty. "Ji" means to hope. As for "forgiveness" (shu), the Shenglei says: "Measuring things with one's mind is called forgiveness."

1.57

Second, the text of the commentary, in two parts: first, the title, in two parts: first, directly setting out the title. As for "commentary" (shu), it means to dredge open (shu) and to resolve (jue). Dredging through the scriptural text and resolving the Buddha's intent, it is therefore called a commentary (shu). The Wenxin diaolong says: "A commentary (shu) is an exposition (bu). Setting out the points of things and summarizing the immediate meaning." Hence it is called a commentary. The distinction between expressing and expressed has already been explained in interpreting the title of the preface.

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Question: Why is it not entitled Abridged Commentary? Answer: Since it already states below the title "Abridged by Śramaṇa So-and-so," the word "abridged" is absent from the title itself. If it were entitled Abridged Commentary, then below the title it would only bear the author's name, and there should not be words such as "abridged by." For instance, in Du Yu's commentary on the Commentary on the Chunqiu, because it is titled above as Collected Explanations of the Chunqiu Classic and Commentary, it merely writes below the two characters "Du Shi." In He Yan's commentary on the Lunyu, because it is merely titled above as Lunyu, Chapter One, it writes below "Collected Explanations by He Yan." Jingxi's intention in establishing the title here is identical with that of He Yan.

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Second, the auspicious designations of the expounder and the abridger. First is the expounder, next the abridger. "Tiantai" is the mountain where the Great Master resided. Tao Yinju's Zhengao states: "The mountain is eighteen thousand zhang high and eight hundred li in circumference. The mountain has eight tiers, identical on all four sides; facing the sector of the Dipper and Ox constellations, it corresponds above to the Santai stars, hence it is called Tiantai." The two characters "Zhizhe" are the auspicious designation of the Great Master. Shenyong's Tiantai ji states: "When Emperor Yang resided in his feudatory mansion as the Prince of Jin, after subjugating the Chen in the ninth year of the Kaihuang era, he requested the Great Master to confer the bodhisattva precepts upon him. Having received the precepts, the prince then relied on the Bodhisattvabhūmi Sūtra (Dichi jing) to bestow upon the master the title of Zhizhe." As for "Great Master" (dashi): one who reviews the old to know the new is called a master (shi). The Fayan states: "A teacher is a model for human beings." Master Sun (Xunzi) says: "There are four methods for being a master: being venerable and awe-inspiring, one can be a master; being aged and trustworthy, one can be a master; reciting and expounding without transgression, one can be a master; knowing the subtle and discussing it, one can be a master." "Great" is merely an epithet of praise. As for "expounded" (shuo): the Wenxin diaolong states: "'Expounding' (shuo) means 'pleasing' (yue)." The Dui trigram represents the mouth and tongue, thus words assist in pleasing. Next is the designation of the abridger. "Śramaṇa" is translated here as "diligent cessation," meaning diligently practicing all virtues and putting an end to all evils. One who puts an end to evils within the threefold realm is a śramaṇa of the Tripiṭaka and Common Teachings; one who sequentially puts an end to evils both within and beyond the realm is a śramaṇa of the Separate Teaching; one who universally puts an end to all internal and external evils within a single thought-moment is a śramaṇa of the Perfect and Harmonious Teaching. "Jingxi" refers to the person: his taboo name was Zhanran, and his secular surname was Qi. His family resided for generations in Jingxi of Jinling, so he was a native of Changzhou. People revered his teachings and consequently used Jingxi as his appellation. In his twenties, he received the scriptures under Zuoxi; as a retired scholar he followed the Way, and students gladly followed him. Only in the early years of the Tianbao era did he enter the monastic registry, being thirty-seven years of age at that time. He then received the Vinaya from Vinaya Master Danyi of Kuaiji. He initially resided in the Wu commandery of Jinling, later visited Mount Wutai, and afterwards resided on Mount Tiantai, spreading and practicing Cessation and Contemplation (Zhiguan) in all these places. At the end of the Tianbao era and the beginning of the Dali era, imperial edicts summoned him repeatedly, but he declined them all on grounds of illness. On the fifth day of the second month in the third year of the Jianzhong era of the Tang, he passed away at the Folong Bodhimaṇḍa, at seventy-two years of age and thirty-four years of monastic standing. In ordinary times, he compiled and organized the doctrines, clarifying and resolving past doubts and opening up subsequent impasses; what was transmitted by this one lineage was entirely inherited and elaborated by him, circulating widely in the world in over a hundred fascicles. Therefore, the Dynastic Biographies of Eminent Monks states: "Examining his course from its beginning in the Tianbao era to its end in the Jianzhong era, with a mind of self-realization he expounded teachings unheard before. Does not the sūtra say: 'In a brief time performing great Buddha-work'? Truly, the master possessed this." As for "abridged" (lve): it means trimming redundant phrasing and preserving the essential meaning.

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維摩經略疏垂裕記 — Classical Chinese