No. 663-A科南本涅槃經序
Preface to the Southern Version of the Nirvana Sutra
元崇聖院傳天台宗教校經沙門師正述
Master Zheng of Yuanchongsheng Temple, Transmitter of Tiantai Teachings and Sutra Collator
吾佛大聖人最後雙林會上為末世比丘普及大地眾生明心見性而說是經也備明戒檢廣開常宗摩訶止觀依之為扶律顯常喻之以贖命重寶故經云此經若在佛法則在此經若滅佛法則滅佛法命脉存亡繫焉始於沮渠蒙遜請曇無讖及猛法師兩度翻譯共十三品成四十軸行之北方至宋文帝敕嚴觀二師同謝康樂更共治定開為二十五品縮為三十六軸行之江南其間說聽領悟甚眾著述申明亦多如僧傳所載也去聖逾遙神根轉鈍吾祖章安尊者約龍樹宗旨用天台義門製疏科經深符佛意荊溪刪補法道重明自四明慈雲講唱孤山作記之後寥寥絕聞其故何哉蓋由經文浩博疏義淵微加之科未入經卒難尋討師正刻志斯典有年于茲宋之壬申寓古源法師永清輪下為座首遂倣法華光明體例以疏科句分標經上凡疏不牒者起盡難定而與諸友往復徵折方丈主決必歸於是每夜集於猊峯軒下經科疏記輪環讀之預斯集者大慈懷總報慈大成大雲居簡壽星文勝龍華清正園華懷坦天竺法杭始於是秋之八月終於明年之季春無極東堂可度重加讐訂白雲古山僧錄道安鋟梓流通願與後人受持讀誦如說而行上不孤於佛祖下不負於己靈壽祝一人功霑九有云。
Our Buddha, the Great Sage, at his final assembly in the Twin Grove, expounded this sutra for the monks of the degenerate age and all sentient beings across the earth, to illuminate their minds and reveal their true nature. It fully clarifies precepts and discipline, broadly opens the eternal teachings, and serves as the foundation for the Great Calm and Insight. It is likened to a precious treasure that redeems life, thus the sutra states: "If this sutra exists, the Dharma exists; if this sutra perishes, the Dharma perishes." The lifeblood of the Dharma depends upon it.
It began when Juqu Mengxun requested Dharmakṣema and Master Meng to translate it twice, resulting in thirteen chapters compiled into forty scrolls, which circulated in the north. During the reign of Emperor Wen of Song, Masters Yan and Guan, together with Xie Lingyun, revised it further, expanding it to twenty-five chapters and condensing it into thirty-six scrolls, which circulated in the south. During this period, many gained understanding through listening and expounding, and numerous commentaries clarified its meaning, as recorded in the monastic histories.
As time distanced us from the Sage, spiritual faculties grew dull. Our ancestor, Master Zhang'an, based on Nāgārjuna's tenets and employing the Tiantai approach, composed a commentary and outlined the sutra, deeply aligning with the Buddha's intent. Master Jingxi revised and supplemented it, revitalizing the Dharma path. After Siming and Ciyun expounded it and Gushan composed his record, it fell into obscurity. Why? Because the sutra text is vast, the commentary profound, and without the outline integrated into the text, it is difficult to study.
Master Zheng devoted himself to this text for years. In the year Ren Shen of the Song dynasty, while serving as head seat under Master Gu Yuanfa's instruction at Yongqing, he followed the format of the Lotus and Golden Light Sutras, marking the commentary's outline within the sutra text. Where the commentary did not cite the text, the structure was hard to determine. Through repeated discussions with fellow practitioners and decisions by the abbot, consensus was reached. Each night, they gathered at the Lion Peak Pavilion, taking turns reading the sutra, outline, commentary, and notes. Participants included Huai Zong of Daci, Da Cheng of Baoci, Ju Jian of Dayun, Wen Sheng of Shouxing, Qing Zheng of Longhua, Huai Tan of Yuanhua, and Fa Hang of Tianzhu. This began in the eighth month of autumn and concluded in the following spring.
Master Wu Ji of the Eastern Hall, Ke Du, meticulously reviewed it again. Dao An, the monastic registrar of Baiyun Gushan, oversaw its carving and publication for circulation. May all who come after uphold, recite, and practice it as taught, thereby neither failing the Buddhas and patriarchs nor betraying their own spiritual nature. May it prolong the sovereign's life and bring blessings to all beings.
時至元歲在壬午聖制日序
In the year Renwu of the Zhiyuan era, the Sacred Decree was composed and prefaced.