淨覺

淨覺留在藏中的，是一部書和一篇他自己寫的序。書的卷端題署把人與地一併說盡：「東都沙門釋淨覺居太行山靈泉谷集」〔T85n2837 1283c24〕——東都的僧人，住在太行山靈泉谷，所做的事是一個「集」字：不是造論，不是逐句解經，是把一條師資的線收攏成書。書從譯《楞伽》的人起頭：「第一。宋朝求那跋陀羅三藏。中天竺國人。」〔T85n2837 1283c26〕譯經之人列為第一代，此書之立意即在於此——經與禪不是兩件事。

What Jingjue leaves in the canon is one book and one preface of his own writing. The byline at the head of the book says the man and the place together: "Compiled by Śramaṇa Jingjue of the eastern capital, dwelling in the Lingquan valley of Mount Taihang" 〔T85n2837 1283c24〕 — a monk of the eastern capital, living in a valley of Mount Taihang, and what he did is held in the single word "compiled": he neither composed a treatise nor glossed a scripture line by line, but drew a line of masters and disciples together into a book. The book begins with the man who translated the Laṅkāvatāra: "First: Guṇabhadra, Tripiṭaka master of the Song, a man of Central India" 〔T85n2837 1283c26〕. That the translator stands as the first generation is the whole intent of the work — scripture and Chan are not two things.

序中他記自己歸依之時，紀年在中宗景龍二年：「勅召入西京。便於東都廣開禪法。淨覺當眾歸依。一心承事。」〔T85n2837 1283a06〕所事之師，序中不以名舉，而以印記舉：「祖忍大師授記之安州有一箇。即我大和上是也。」〔T85n2837 1283a09〕又贊其師曰：「乃刑類凡僧。證同佛地。帝師國寶。宇內歸依。」〔T85n2837 1283a10〕——外相同於凡僧，所證同於佛地：這是《楞伽師資記》全書看人的眼法，也預告了它記達磨、慧可諸代的筆路。

In the preface he records the time of his own taking of refuge, dated to the second year of Jinglong under Zhongzong: "[The master] was summoned by edict into the western capital, and thereupon opened the teaching of Chan widely at the eastern capital. Jingjue took refuge before the assembly and served him with a single mind" 〔T85n2837 1283a06〕. The master he served is named in the preface not by his name but by a prediction: "Of those to whom the ancestral master Ren gave prediction, there is one in Anzhou — and that is my own great preceptor" 〔T85n2837 1283a09〕. And he praises him: "In outward form he was like an ordinary monk, but in verification he was equal to the ground of buddhahood — teacher of emperors, treasure of the realm, to whom all within the four seas took refuge" 〔T85n2837 1283a10〕. Outwardly like any monk, inwardly verified as a buddha: this is how the whole Record of the Masters and Disciples of the Laṅkā looks at a person, and it foretells the hand with which it will write of Bodhidharma, Huike and the rest.

他自道所得，是一句直指：「淨覺宿世有緣。親蒙指授。始知方寸之內。具足真如。」〔T85n2837 1283a11〕方寸之內具足真如——這一句是他的書之所以立的根據。本編兩帙各取其一面：《楞伽》帙取其記達磨令慧可依四卷經行而得度，與道宣所記「授可」、宋序所記「印心」分屬三層史料，各如其文而不合併〔《楞伽》卷首緒論〕；《文殊說般若》帙則取其記道信法門明言依本經一行三昧，並長引其定義與修法〔《文殊般若》卷首緒論〕。至於他的生卒、他的終處，藏中無文，本檔不補。

What he says he received was a direct pointing: "Jingjue had a connection from former lives, and personally received the pointing-out instruction; only then did he know that within the square inch true suchness is complete" 〔T85n2837 1283a11〕. Within the square inch true suchness is complete — this sentence is the ground on which his book stands. Two parts of this edition each take one side of it. The Laṅkā volume takes his record that Bodhidharma directed Huike to practise by the four-scroll scripture and so attain deliverance; this, Daoxuan's record of the scripture being "entrusted to Huike," and the Song preface's "sealing of the mind" are three distinct strata of evidence, each left as it stands and not merged 〔Laṅkāvatāra, front matter, Introduction〕. The Mañjuśrī Prajñā volume takes his record that Daoxin's Dharma-gate explicitly relies on the single-practice samādhi of that sūtra, quoting its definition and method at length 〔Mañjuśrī Prajñāpāramitā, front matter, Introduction〕. As for his birth, his death, and where he ended — the canon has no text, and this file supplies none.