請觀音經疏闡義鈔 1.7

1.7

「弟子」者，資則捨父從師、敬師如父；師之謙讓，處資為弟。是知弟子之名韞乎敬讓。故師召資為弟子，在於讓也；資亦自稱為弟子，在於敬也。雖有異說，今依《淨名疏》焉。「頂法師」者，諱灌頂，字法雲，臨海章安人。而云頂法師者，此疏元無記者之號，後人狀之。故不書其諱，是禮也。如《法華行儀》、《法界次第》，既大師親撰，故皆自書名諱。至于諸部，凡弟子記其言者，皆云智者大師說耳。又如《涅槃疏》，既經荊溪治定，故亦書云頂法師撰。此為標式，來者宜則之。《禮》云「二名不偏諱」，謂二字之名不一一諱也，故今稱頂而不稱灌。又如大師之諱智顗，今稱智者，止諱一字耳。偏其諱，非古也，後世之節制耳。然則詩書不諱、臨文不諱，講者具稱，故無咎也。《法華》有五種法師：一受持、二讀、三誦、四解說、五書寫。今章安即解說人，故人召為法師也。「記」者，記錄師言也。

As for 'disciple' (dizi): the pupil leaves his father to follow the teacher and reveres the teacher like a father; out of humility, the teacher treats the pupil as a younger brother (di). From this we know that the designation 'disciple' harbors reverence and humility. Thus, when the teacher calls the pupil 'disciple', it lies in humility; when the pupil also calls himself 'disciple', it lies in reverence. Although there are differing views, here we follow the Commentary on the Vimalakīrti Sūtra. As for 'Dharma Master Ding': his taboo personal name was Guanding, and his courtesy name was Fayun; he was a person of Zhang'an in Linhai. The reason he is called 'Dharma Master Ding' is that this commentary originally lacked the title of the recorder, and later people supplied it. Thus not writing his taboo personal name conforms to propriety. For instance, texts like the Rites of the Lotus Practice and the Gradual Sequence of the Dharmadhātu were personally composed by the Great Master, so he wrote his own taboo name in all of them. As for the various works where disciples recorded his words, they all say merely 'expounded by Great Master Zhizhe.' Furthermore, in works like the Commentary on the Nirvāṇa Sūtra, since it was revised and finalized by Jingxi, it is likewise written as 'composed by Dharma Master Ding.' This serves as a standard model, which future writers should take as a rule. The Rites state that 'one does not partially taboo a two-character name,' meaning that in a two-character name one does not avoid each character individually; hence here he is called 'Ding' and not 'Guan.' Moreover, just as the Great Master's taboo personal name was Zhiyi, he is now called 'Zhizhe,' avoiding only one character. To partially avoid a taboo name was not ancient practice, but a restriction of later generations. That being so, there are no taboos in the Odes and the Documents, nor does one observe taboos when approaching a text; when lecturers state the full name, there is no fault. The Lotus Sūtra speaks of five kinds of Dharma masters: first, upholding; second, reading; third, reciting; fourth, explaining; and fifth, copying. Here, Zhang'an is a person who explains, so people address him as Dharma Master. 'Recorded' means recording the master's words.