大般涅槃經集解 1

English (machine translation) 1

Language: English

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Preface to the Subcommentary composed by the Emperor for Dharma Master Shi Baoliang of Lingwei Monastery

Dharma Master Daosheng, Dharma Master Sengliang, Dharma Master Fayao, Dharma Master Tanji, Dharma Master Sengzong, Dharma Master Baoliang, Dharma Master Zhixiu, Dharma Master Fazhi, Dharma Master Fa'an, Dharma Master Tanzhun.

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The introductory prefaces by these ten Dharma Masters to the sūtra title are now fully recorded. An outline of the essential points within these prefaces comprises the eight topics listed to the left:

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First, Explaining the Name; second, Discerning the Essence; third, Recounting Inherent Existence; fourth, Discussing the Ineffable; fifth, Explaining the Word "Great"; sixth, Elucidating the Word "Sūtra"; seventh, Examining the Purport of the Teaching; eighth, Demarcating the Sections.

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Preface to the Subcommentary on the Mahāparinirvāṇa Sūtra (Note by Mingjun: Respectfully copied; composed by the Emperor for Dharma Master Shi Baoliang of Lingwei Monastery)

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Without words, there would be no means to convey the message; yet words are themselves an encumbrance to what is beyond words. When words become encumbering, one can silence words; but once words are silenced, divergent views arise in contention. Therefore the Tathāgata, mounted on his original vows, took birth; manifesting the power of compassion, he adapted his transformation; setting forth teachings apart from the written word, he opened the Way by forgetting mental characteristics. He wished to make the value of common stone differ from jade, and to separate the streams of the Jing and Wei rivers; to subdue the six masters and correct the four inversions, and to reverse the eight heterodoxies to return to the single flavor; to break off the horns of worldly wisdom and shut the mouths of aberrant individuals; to guide minds seeking the jewel and reveal the day of beholding nourishment; to rescue those burned in the burning house and save those drowning in the surging sea. Thus the Dharma rain fell, causing scorched seeds to flourish, and the sun of wisdom rose, bringing dawn to the long night, rousing Kāśyapa's impassioned concern and uttering sincere words of truth. Although the two gifts were equaled before and the five greatnesses set forth after, and the thirty-four questions differed in their divergent analyses, he accommodated and guided [beings], answering each as appropriate. Summarizing the essentials of the sūtra, it does not go beyond two tracks: buddhadhātu reveals the source of inherent origin; nirvāṇa clarifies the ultimate principle of return. Being neither cause nor effect, neither arising nor constructed, its principle towers above the myriad virtues and its reality is severed from the hundred negations. Absolute emptiness cannot fathom its true boundary, and profound mystery cannot exhaust its wondrous gate. Unless one's virtue equals the impartial and one's mind accords with anutpāda, how could the golden walls and jade halls be easily entered! There is the Śramaṇa Shi Baoliang of Qingzhou, whose disposition is crisp and unexcelled, whose spiritual function is brilliant and lofty. In youth he shouldered austere discipline; in maturity he remained settled in the forbearance of dharmas. In his advanced age he grew all the more devoted, not flagging even in his twilight years. In circulating the teachings of the prior enlightened ones, he was unflaggingly diligent; among the younger generation of latecomers, none failed to rely on and admire him. On the eighth day of the fifth month in the eighth year of Tianjian, it was commanded that Liang compose the Subcommentary on the Mahānirvāṇa [Sūtra]; he completed it on the twentieth day of the ninth month. It radiantly manifests subtle words and praises the correct Path. The interlocking rings having been undone and the web of doubt dispelled, its branches and currents are perspicuous and can be briefly stated. Taking advantage of a day of leisure, I intend to peruse it. I have set down a few lines here merely to serve as a record.

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Master Daosheng states: The true principle is natural and spontaneous, and awakening is also a tacit accord [with it]. The true is without differentiation; how could awakening be easy? Its unalterable essence is serene and ever-illuminating; it is merely that through delusion one deviates from it, and the matter does not yet rest with oneself. If one can proceed to seek it, one reverses delusion and returns to the ultimate; returning to the ultimate, one attains the source. Yet it seems to start anew, and what begins must end. Permanence is obscured thereby. If one pursues its purport, it is simply that I have just now met it; the illumination does not exist only now. Since its existence does not belong only to the present, nothing precedes it, and so it is "Great." Being already called Great, it is therefore "Permanent." Permanence necessarily eliminates encumbrances, hence it is also called "parinirvāṇa." "Parinirvāṇa" properly translates as "extinction." Deriving from its exegetical senses, there are naturally many facets. Now this sūtra clarifies permanence so as to subdue one's delusion. Delusion having been permanently subdued, one then attains awakening. Upon awakening, the myriad delusions are extinguished; with this as the point of designation, how could it be anything other than a discourse on permanence? Furthermore, when bodhisattvas abide in this sūtra, they have already subdued and extinguished all encumbrances. Though they have not yet reached the ultimate, they can already demonstrate parinirvāṇa. In demonstrating to the multitude this wondrous nirvāṇa, it is again through manifesting it without exception that it is considered "Great." To further apply this title to the sūtra is indeed doubly praising its consummate excellence.

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Master Sengliang states: This is the ultimate designation for the Tathāgata's spiritual path, the overarching name for the eight flavors of permanence and bliss. Nirvāṇa is the sound of a foreign land; sounds vary between regions, appearing interchangeably earlier and later, hence there are three names: niḥvāṇa, nirvāṇa, and niyue. Speaking of nirvāṇa, it is the central and correct sound of India. Because the name encompasses numerous meanings and this country lacks a single term to translate it, its Indian original is retained. "Parinir-" means not, and is also called non-existence. "-vāṇa" is named arising, named ceasing, named cause, and named characteristic. Arising is the root of the eight sufferings; since the Buddha is free of it, he does not arise. His lifespan is equal in measure to the great void, so he does not cease. It is not attained through productive causes, hence it is uncaused. Its essence is free of the ten characteristics, hence it is formless. The dharmas of the aśaikṣa stage are all its essence; briefly explaining three characteristics to mark the spiritual path: first, prajñā; second, dharmakāya; third, vimokṣa. Speaking of prajñā, the efficacy of the three knowledges is revealed; discussing dharmakāya, the principle of responsive transformation is identical; speaking of vimokṣa, the myriad virtues are thereby complete. Speaking of these three dharmas sufficiently illuminates the ultimate of the spiritual path. "Great" clarifies its permanence, and also because of Great Self, Great Bliss, and Great Purity, as explained below. From the seat of enlightenment to the Twin Śāla Trees, the Tathāgata spoke of nirvāṇa three times in all: two were upāya, and one was true. Initially setting forth the three ultimates was one upāya, only stating that vimokṣa is nirvāṇa, while body and wisdom are saṃskṛta. In the second upāya, he spoke the Saddharmapuṇḍarīka Sūtra to refute the three ultimates, yet body and wisdom were still saṃskṛta. Now the discourse at the Twin Śāla Trees explains that body and wisdom are themselves nirvāṇa; this is called the ultimate discourse without remainder. "Sūtra" is in the Indian tongue sūtra; the name sūtra encompasses five meanings.

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Master Fayao: Nirvāṇa is the overarching convergence that exhausts the source, the great return where reckonings end. As for its essence, it wondrously transcends the realm of existence and non-existence, and mysteriously exceeds the bounds of names and calculations; words cannot exhaust it, designations cannot conclude it. Yet without designations there would be no way to approximate the ultimate, so designations are borrowed to approximate it; without words there would be no way to reveal reality, so words are relied upon to reveal it. As for its designation, none is greater in general; hence the designation encompasses the myriad principles, and the name crowns the myriad meanings; thus it is said that within one name there are immeasurable names. Thus the sounds of this land cannot translate its designation, and the language of Jin cannot replace its title; therefore, wishing to match it with this sound loses its purport, and pairing it with this name deviates from its meaning. This is why even the most exhaustive words of designation cannot fathom it, how much less the ultimate that is beyond designation! Therefore, the supreme title of nirvāṇa is broad and rich in its meaning; when unpacked and distinguished, it spans without limit. How could it be that only the three such as prajñā exhaust its import? Merely summarizing its essentials, one directly enters nirvāṇa through these three names. Is not the analogy of the letter "i" truly fitting? However, these three are different in name but identical in reality, not different in essence. If their essences were distinct, then nirvāṇa would be identical to a conditionally established nominal dharma. Being unreal and not true, how could it be called permanence and bliss!

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Master Tanji: Mahānirvāṇa is the ultimate designation of the Great Sage's spiritual path, the overarching name for the eight flavors. This is the teaching of the Way at the very end; when words were given forth in diverse proclamations, the established names were accordingly not uniform. Composed of Indian sounds, its meaning possesses broad encompassment, and this land lacks a single word to match it. Hence, deduced meanings are not single: it is also called anutpāda, further called non-extinction, also called asaṃskṛta, and also called signless. The reason it is called anutpāda is that it is perpetually severed from the four modes of birth. The reason it is called non-extinction is that its measure is equal to the great void, hence it is termed non-extinction. The reason it is called asaṃskṛta is that it is not conditioned by arising and ceasing, hence it is called asaṃskṛta. The reason it is called signless is that its essence is severed from the ten characteristics, hence it is called signless. As for nirvāṇa, all the merits of the aśaikṣa stage are completely the essence of nirvāṇa; three items are briefly cited to correspond to it. The three items are: prajñā, dharmakāya, and vimokṣa. Speaking of prajñā clarifies that wisdom pervades the myriad realms; discerning dharmakāya clarifies that it fully responds in the myriad forms; naming vimokṣa clarifies that all encumbrances do not arise. Because wisdom pervades the myriad realms, the efficacy of the three knowledges is revealed; because it fully responds in the myriad forms, it can respond simultaneously across diverse regions; because all encumbrances do not arise, this clarifies the spiritual path's encompassment, which is how it is accomplished. What is called "Great" is because of the Great Self. A text below states: "Just as there is a secret prescription that subsumes all prescriptions, this sūtra is likewise, containing much encompassment." The reason it is so is that from Mṛgadāva to the Twin Śāla Trees, nirvāṇa was spoken of three times in all: first, clarifying that at Mṛgadāva it was initially taught that each of the three vehicles has its own distinct nirvāṇa; second, clarifying that the three vehicles share one and the same nirvāṇa; third, clarifying that the true teaching refutes the two upāyas, explaining that body and wisdom are themselves nirvāṇa. Because of this, it contains much, and is therefore called "Great." "Sūtra" is in the Indian tongue sūtra, encompassing five meanings: first, can generate; second, subtly initiates; third, gushing spring; fourth, marking line; fifth, garland. Either the text is taken as the sūtra, or the principle is taken as the sūtra, or the written words of the entire forty fascicles are the essence of the sūtra. The reason it is said to "can generate" is that when practitioners seek through this text, it can generate kuśalamūla. The reason it is said to "subtly initiate" is that kuśalamūla gradually increases, as initially through the three refuges, next through the five precepts, and so on up to attaining the Path; hence it has the meaning of subtly initiating. The reason it is called a "gushing spring" is that, metaphorically, the text expresses the principle inexhaustibly, hence it is like a spring. The reason it is called a "marking line" is that the line originally determines the crookedness or straightness of timber, clarifying that through this sūtra, the principle of heterodoxy and orthodoxy can be known according to the text, hence it is known as a marking line. The reason it is called a "garland" is that flowers scattered on the ground are of no use to people; strung together with thread, they become adornments for people's heads. If not strung together with thread, they are of no use to people. This clarifies that if the principle is not discerned through the text, it is of no use to people; discerning the principle through the text, it is of use to people, hence it is like thread. Although these meanings exist, now when we speak of "sūtra," it is one among the five meanings, obtaining the meaning of a garland.

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Master Sengzong states: This is the overarching name for the exhaustion of encumbrances, the ultimate designation for the myriad virtues. "Great" refers, first, to the greatness of the teaching, and second, to the greatness of the principle. Why? Starting from Mṛgadāva up to the Saddharmapuṇḍarīka Sūtra, cause and effect were not fully distinguished, and object and practice were not completely clarified, which is why they were small; this teaching is fully complete, which is why it is called "Great." Formerly, the nirvāṇa of the three vehicles was not truly ultimate, being small within the principle; now, clarifying that dharmakāya and prajñā reside outside of all encumbrances is great within the principle, hence it is called "Great." Nirvāṇa is the correct sound of India; here it is called vimokṣa, meaning to be liberated from myriad encumbrances. The affliction of encumbrance having ceased, its essence is replete with myriad virtues; now three are briefly cited to subsume the multitude: first, dharmakāya; second, prajñā; third, vimokṣa. Its wondrous existence is pure, and its essence contains nothing that is not Dharma, hence it is called dharma. Its wondrous essence is distinct, differing from the great void, hence it is called body (kāya). The settled spirit illuminates emptily, examining with none unpervaded, hence it is called prajñā. Its path towers beyond myriad delusions, and its essence is free from defilement and encumbrance, hence it is called vimokṣa. These three virtues are one in essence but different in meaning. Upon a single essence there are three semantic designations; yet why only vimokṣa was selected to title the sūtra has three meanings: first, to clarify that the principle lies beyond myriad delusions. Second, to censure the former vimokṣa. Why? Because formerly the Small Vehicle was afflicted by the activity of body and wisdom, and sought to eliminate this affliction, relying in feeling upon vimokṣa. Since body and wisdom were both extinguished, it was an isolated vimokṣa, hence known to be small. What is clarified today is that the essence is replete with myriad virtues, carrying dharmakāya and prajñā so as to endure permanently; therefore it is called "Great." "Sūtra" means that of all Buddhas of the three periods, none from ordinary beings to sages did not pass through (jing) this.

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Baoliang's note: The ultimate spiritual [nature] is tranquil and quiet; its essence surpasses being and non-being. Its concentrated illumination is empty and serene; its wonder exceeds all calculation. Its purport is cut off from saṃsāra and transcends the conditioned beyond the realm of words. Therefore the Great Awakened One, in extending compassion, made the relieving of suffering primary; yet because the capacities of sentient beings differ, the teachings became five distinct [vehicles]. Since beings were shrouded in confusion and heavy hindrances, unable to settle into the profound, he first opened up conventional expositions to support the present principle of complete permanence. Once sentient beings had received the former teachings to train their minds, they gradually stepped into the empty to enter the path: the two wheels of the enduring and the impermanent thoroughly penetrated both, viewing saṃsāra as an existence that is not real existence, and nirvāṇa as a non-existence that is not absolute non-existence. Having settled in the true and awakened to the principle, having recognized suffering and emptiness and severed confusion, unless one practices and enters the path to develop knowledge conditioned by principle, afflictions and doubts cannot be dispelled, and saṃsāra will be difficult to eliminate. Thus the arising of the present teaching reveals the wondrous essence of spiritual clarity. Analyzing saṃsāra, it takes the two sufferings as its foundation; clarifying nirvāṇa, it takes permanence and bliss as its fountainhead. Its wondrous substance is constant and unmoving; its functions continually adapt without being destroyed. Devoid of name and form, the hundred negations cannot define it. Now the sound of 'nirvāṇa' acquires its designation in terms of function; it is the comprehensive name for world-transcending dharmas, the universal title linking all virtues, the essential term replacing saṃsāra, and the ultimate discourse praising the remainderless. When obstacles and burdens are exhausted and the myriad practices return to truth, no virtue is unfulfilled and all functions are complete; transforming causes to designate the fruit, it is named mahānirvāṇa. Hence the subsequent text states: 'If one virtue is uncultivated, it cannot be called mahānirvāṇa.' Yet these words are the speech of that land. Since the Sage appeared in that country, here too there is no single word for a direct translation; the text merely glosses and analogies to point to the meaning and explain it. Still, its virtues are vast and profound, difficult to enumerate fully; now I briefly set forth its pivotal essentials. In terms of principle, there are three, as explained in the 'Chapter on Lamentation': the jewel city of the True Dharma and the secret storehouse. The second indicates distinct virtues; the third draws upon efficacy and function. What does this mean? Nirvāṇa has no separate essence, but is constituted by myriad virtues; thus the jewel city is used as an analogy for this purport, unlike the rubble and shards clung to by the two vehicles, which are not jewels. Since its essence is equipped with myriad masteries, what jewel is not filled? But the former teachings did not clarify this, and only the present exposition reveals it; concealing the real and revealing the provisional—if not a secret storehouse, what is it? Second, as for presenting distinct virtues, the 'Chapter on Merits' states: 'It is called great permanence, great self, great bliss, and purity,' etc. These are the supreme causes constituting nirvāṇa; hence, relying on particulars, its excellence is displayed. Because its essence lacks birth and extinction, it is called permanent; because its eight functions are sovereign, it is called self; because it is tranquil and free from suffering, it is regarded as bliss; because defilements are eternally exhausted, it is named pure; because its essence and marks are boundless, it is named great. These are expressions of praise and titles of gathered excellence. Third, praising its efficacy and function, the 'Chapter on Lion's Roar' calls it 'the island of refuge.' It can make beings escape suffering and attain eternal peace, depart the river and ascend the island, cross the ocean abyss of the four currents, and arrive at the other shore of the unconditioned. If one pursues its names, functions, principles, and categories, words are forgotten; thus the holy transformation broadly covers beings and discusses myriad aspects of virtue. Therefore, at the opening of the school, it borrows the analogy of the letter *i*, saying that the three dots are neither vertical nor horizontal, unlike the former teachings on the remainder that lacked virtues, making clear that it is fully endowed with the dharmakāya, prajñā, and vimokṣa. These three are the essentials on the side of transforming beings, and they also run through all virtues, distinguishing it from physical form and mind in the causal state, and revealing the supreme functions of the Buddha-fruit. Responding to every stimulus is called the dharmakāya. Being clear regarding every object is called prajñā. Its very essence being free of encumbrance is named vimokṣa. This makes clear that each single virtue is not nirvāṇa alone; only when combined do they form its essence. Thus below, in the 'Chapter on the Merits of the Name,' the eight-flavored sweet clarified butter is borrowed as a praise. Regarding the true and the conventional, the two essences are originally identical, and their functions do not conflict; yet when darkness departs and the conventional is exhausted, when the false fades and the true is revealed, it shines clearly and penetrates thoroughly; hence it is called 'Buddha.' Since this sūtra reveals the world-transcending teaching within world-transcending dharmas, it draws upon the immediate capacities of ordinary beings outside the fold, and receives the essential path for the lowly and ignorant. This principle is complete and benefits humanity; its essence is unconditioned and advances virtue. But the text is broad and the purport profound, so it is relegated to the explanations that follow. As for *sūtra*, it takes 'passing through' (*jingyou*) as its meaning. If scholars do not pass through this principle and teaching, there is no way to attain understanding; hence the single word *sūtra* runs through the text and principle of this entire work.

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Zhixiu's note: This is the comprehensive name for the supreme virtue of complete ultimate perfection. If stated fully according to the old version, it should be *mahāparinirvāṇa*. The Path cuts off the hundred negations, yet the principle returns to a single unity. Because it returns to a single unity, those with consciousness all attain it; because it cuts off the hundred negations, no words can exhaust it. Yet since we see the name through traces, we also seek the root through the name. The arising of names and traces began in India. In our Great Liang, it should in principle also have a title. But while the recent expansion of the Path was made manifest in the Western Regions, it is unknown how this region could translate it. For this reason, former and later sages all adhered to the old version, transmitting without creating; thus it was inscribed at the head of the sūtra, naming both essence and virtues. A name is used to name an essence, and the essence therefore possesses virtues. The essence is the root of the wondrous existence of complete ultimate perfection; the virtues are the streams of prajñā and vimokṣa. Discussing the virtues, they are manifold; considering the essence, it is only one. Although the names differ, in reality there is no distinction. Why? The very essence of complete ultimate perfection, having the meaning of an exemplary model, is named dharmakāya; possessing the function of tranquil illumination, it is designated prajñā; possessing the virtue of freedom from encumbrance, it is termed vimokṣa. Thus, the essence of vimokṣa is capable of illumination, and the essence capable of illumination is vimokṣa; there is no separate essence that possesses manifold virtues. Hence the comprehensive name 'nirvāṇa' crowns the title. The complete essence is called comprehensive, and because the essence is complete, it fully contains manifold meanings. The subsequent text in the 'Chapter on the Merits of the Name' explains the name with manifold meanings, saying: 'Endowed with the eight flavors, it is called mahānirvāṇa. The eight flavors are: first, permanent; second, constant; third, peaceful; fourth, cool; fifth, unaging; sixth, deathless; seventh, stainless; and eighth, delightful.' Examining the intention of this sūtra in establishing the teaching: the Tathāgata began transforming beings in the Deer Park and exhausted his purport at Vulture Peak, clarifying only that the culmination of the path is ashes and extinguishment, and that goodness must lead to bodhi; he did not yet distinguish that all who possess consciousness and harbor breath will achieve the peerless, but only spoke of a lifespan twice the previous number, without clarifying that the Correct Awakening is empty, concentrated, serene, and unextinguished. Now this sūtra takes the wondrous existence of the ultimate limit as its compass and the permanently abiding buddhadhātu as its core doctrine, clarifying that for icchantikas the primary cause does not change, and distinguishing that the dharmakāya stands lofty as the complete fruit—it is the supreme teaching of the remainderless, the ultimate discourse of the definitive. *Jing* means 'to pass through.' In India, texts expressing principle are collectively called *sūtra*. *Sūtra* fully encompasses manifold meanings. What are they? Such as producing, subtly manifesting, gushing spring, and chalk line. As for the meaning of 'passing through,' it is merely one of them. However, the classical works of the Liang all take *jing* as their title. Therefore, universal scholars simplify the complex and follow the concise, citing the essential to name it, which neither contradicts the meaning of comprehensive inclusion, nor departs from common usage, thereby achieving conciseness.

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Fazhi states: Words and images arise from within numbers; forms and names originate amidst entanglements. As the divine path of the Perfect Person is devoid of images and words, how could it have forms and names? Because the consummate Path cannot be called comprehensively, one relies on an overarching name that embraces all virtues and arbitrarily terms it nirvāṇa. This is an Indian word; if fully retained as the barbarian name, it should be called parinirvāṇa. In the foreign country, this name contains many meanings, and this land lacks a term with which to translate it directly; therefore, the barbarian name is preserved to designate it. Since a name is provisionally applied, does its name dwell in words? Using words to speak of the principle is likewise a provisional use of words. If words may be provisionally used, let us attempt to speak of it: Fundamentally, nirvāṇa as the principle transcends the realm of numbers and surpasses the bounds of imperceptible omens. Speaking of its profound clarity, this lies in its primordial existence. When we speak of 'primordial existence', it profoundly points to existence in future, distinct lifetimes; it does not mean existing in the same present lifetime. If it is taken as existing in the future, then all beings endowed with consciousness already fundamentally possessed it before creating causes; thus it is called 'primordially existent'. If they already fundamentally possessed it before creating causes, then it does not depend on karmic conditions for its inception; hence it is not newly created. Since it is not newly created, this future is spoken of: it is not like the three periods of time where one must wait to perform karma before it can exist. Although they fundamentally possess it, because it has not yet arisen in the future to function, it therefore requires elucidating causes. Then, wishing to reveal that its fruitional essence is consummate and complete, a name is established for it; thus, none of the meanings of the myriad virtues are not the meaning of nirvāṇa. Therefore, when first opening the letter 'I', one then relies on the three virtues to elucidate nirvāṇa, demonstrating the difference from past teachings. Why so? The past teachings took the body and wisdom as conditioned, not having escaped fruitional bondage; one had to extinguish body and wisdom before there was unconditionedness, speaking of this dharma of cessation as unconditioned vimokṣa. If this dharma of cessation could be spoken of in terms of the meanings of vimokṣa, extinction-deliverance, unconditionedness, bliss, and purity, then in contrast to saṃsāra it was spoken of as nirvāṇa without remainder. Thus, in past teachings, nirvāṇa also had many meanings, but body and wisdom could not be spoken of; hence, all three things were absent. Now, since this is the supreme teaching of non-remainder, differing from the past, it must preserve the three virtues, taking body and wisdom themselves to be vimokṣa. Preserving the three virtues reveals that the three virtues in a single essence constitute the dharma of nirvāṇa, and that the dharma having all virtues constitutes the meaning of nirvāṇa. As for the essence of the three virtues being the dharma of nirvāṇa, the sūtra states, '"Dharma" is named from self-essence'; hence essence is taken as dharma. As for the three virtues being the meaning of nirvāṇa, because the three virtues reside in the dharma, the dharma has three meanings; therefore, the meanings of the three virtues are all meanings of nirvāṇa. When saying the dharmakāya is the meaning of nirvāṇa: 'dharma' takes being a model as its function, and 'kāya' is another name for essence. Truly because its essence can be modeled, it is named dharmakāya. Now, since the permanent nirvāṇa possesses an essence that can be modeled, the meaning of dharmakāya is taken as the meaning of nirvāṇa. As for the meaning of prajñā being the meaning of nirvāṇa: prajñā takes reflective understanding as its efficacy. Since permanent nirvāṇa is said to possess an essence, it has no knowledge yet leaves nothing unknown, which is prajñā itself; therefore, the meaning of prajñā is taken as the meaning of nirvāṇa. As for the meaning of vimokṣa being the meaning of nirvāṇa: vimokṣa takes liberation from bondage as its meaning. Although the essence of permanent nirvāṇa persists, both causal bondage and fruitional bondage are liberated; therefore, the meaning of vimokṣa is taken as the meaning of nirvāṇa. Since the past explanation of nirvāṇa stated that both body and wisdom were entirely extinguished, both of these are clarified; as for the other meanings, they are common to both teachings, their matters being identical to vimokṣa, so they are omitted without distinction. Only the meaning of self has its efficacy in the Awakened One; nirvāṇa is the Dharma-jewel, and since person and dharma are distinct, there is no need for explanation. If all meanings of the myriad virtues are the meaning of nirvāṇa, then the dharma is a consummate dharma and the name is also a consummate name. When both name and dharma are consummate, they only then exhaust the ultimate reaches of the divine path of the Perfect Person; hence it is named nirvāṇa. Further, magnifying it with 'mahā' reveals that both its name and its principle are consummate. In the past, the complete extinction of the two matters was not yet what made it great; now, clarifying nirvāṇa, its essence is consummate: since the principle corresponds to the name and the name does not forfeit the principle, both name and principle being consummate is precisely what makes it great. As for 'sūtra': only what is uttered from the golden mouth expressing the principle may be called a sūtra; compositions of disciples not certified by the Buddha cannot be so called. Why so? The character 'jing' (sūtra) glosses roughly with two meanings: first, it glosses as 'constant'; second, it glosses as 'pathway'. As for 'constant': the Perfect Person's wisdom reaches the utmost and only then speaks; his words necessarily accord with the principle. None of the sages can alter his words; hence it is called 'constant'. In departing the ordinary and entering the noble, there is none who does not proceed through it. Since what the Buddha taught exhausts both of these, it can be called a sūtra. In what disciples speak, the principle is not fully illuminated and the words are not fully true; since they do not reach the utmost in the two meanings of constancy and pathway, their words cannot be called sūtras. Thus, although Vimalakīrti and Śrīmālā taught, they necessarily required the Buddha's certification before their teachings could be called sūtras.

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Fa'an states: When nirvāṇa is spoken of as a name, it designates the supreme fruit. This supreme fruit subtly surpasses forms and sounds and wondrously transcends metaphors and provisional expressions; all entanglements are dispelled and every virtue is completely present, so that it can transcend arising and ceasing, remaining eternally constant in stillness. Why is this said? When illumination of phenomena is not yet exhaustive, new knowledge alters one's spirit. Taking defiled entanglements as causes, their arising must necessarily pass away. Now, the essence of this supreme fruit is devoid of dust and veil, being produced by clear causes; it is towering and constant—is this not fitting? Intending to draw sentient beings across, it relies provisionally on the words of the three virtues: taking the Dharma alone as its essence, it is named the dharmakāya; with defiled entanglements destroyed, it is called vimokṣa; with that which is illuminated leaving nothing unreached, it is termed prajñā. The single name 'dharmakāya' marks its wondrous essence; the two designations of wisdom and severing raise up its superior virtues. By briefly speaking of these three, all excellences are already gathered. A single Indian name combines these three glosses; rendering it with a single Chinese designation cannot exhaust its purport, so the foreign sound is retained to mark the beginning of the sūtra. As for 'mahā' (great): the name nirvāṇa gathers all meanings together; when the causal stage is not yet fulfilled, this designation is possessed in advance, so the character 'mahā' (great) is added to make the overarching purport fully clear.

1.16

Tanzhun states: It is indeed the spiritual storehouse of auspiciousness, the empty chamber that produces brightness. Examining the causes, the practices surpass the ten stages; scrutinizing the fruit, it wondrously culminates at the primal inception. Inscrutable creation cannot displace it, and profound operation cannot shake it; unified and tranquil, supremely divine, it takes permanence as its cardinal principle. Yet the manifold excellences cannot be spoken of exhaustively, so it provisionally draws on the three virtues: taking its penetrating illumination of empty brightness, it is designated prajñā; its responsive, unshakable stillness is termed dharmakāya; and the complete destruction of fetters and confusion is called vimokṣa. When these three meanings are manifested, the title of nirvāṇa is established. 'Great' is a word of the Liang region, while 'nirvāṇa' is the common language of the Western Regions. Their gloss contains many senses, and this region cannot translate it partially; hence the foreign original is directly preserved as the title.

1.17

Setting forth the essential points in the prefaces.

1.18

1. Explaining the Title; 2. Distinguishing the Essence; 3. Clarifying Primordial Existence; 4. Discussing the Transcendence of Names; 5. Explaining the Character 'Great'; 6. Interpreting the Character 'Sūtra'; 7. Examining the Intent of the Teaching; 8. Demarcating the Structural Sections.

1.19

The eight categories above.

1.20

1. Explaining the Title

1.21

Sengliang's preface states: It is the ultimate title of the Tathāgata's divine path, the overarching name for the eight flavours of permanence and bliss; yet the sounds of different lands have the distinctions of Chu and Xia, namely nirvāṇa, niwhan, and niye. Nirvāṇa is the central and correct Indian sound; the name contains many meanings, and this land has no means to translate it. Fayao, Tanji, Baoliang, Tan'ai, Zhixiu, Fazhi, Fa'an, and Tanzhun all agree. Yet what Fayao set forth appears slightly different, stating: 'Therefore it is said that within one name there are immeasurable names.' Examining this statement, the name nirvāṇa does not merely contain many meanings, but also contains many names. Furthermore, Baoliang states: Although likewise agreeing that it lacks a translation, he does not say the name contains many meanings, but rather says that the glosses, metaphors, and pointers explain the meaning. His preface states: 'Since the Sage appeared there, this land has no way to translate it directly; the text merely uses glosses, metaphors, and pointers to explain the meaning.' Fa'an also states: 'The gloss brings forth many meanings.' Daosheng says: 'Its correct designation is called cessation; taking its semantic glosses, they are of many kinds. Now, this sūtra illuminates permanence to cause confusion to be subdued. When confusion is forever subdued, one only then attains awakening. Upon awakening, manifold delusions are extinguished; taking this to establish the name, can it be spoken of solely as permanence? Moreover, when a bodhisattva abides in this sūtra, he has already subdued and extinguished all entanglements; although he has not yet reached the utmost, he can already manifest parinirvāṇa. Manifesting to all is the wondrous nirvāṇa, and leaving nothing unmanifest is what makes it great; further using this to name the sūtra is truly an accumulative praise of consummate perfection.' Huilang, recounting Fayao, states: 'This is called tranquil cessation, meaning the name for the unobtainability of the conscious mind.' He also recounts Tanxian: 'This is called freedom from entanglements'; and Sengzong: 'This is called vimokṣa.' Examining 'freedom from entanglements' and 'vimokṣa', the names are different but the meaning is one, both referring to release from fetters. However, both 'resolution' (jie) and 'release' (tuo) are names for virtue, while the title 'freedom from entanglements' includes what is cast away. Sengzhao's treatise states: 'This is called extinction-deliverance, also termed unconditionedness, which refers to extinguishing saṃsāra and crossing to the other shore in tranquil peace.' Huiji of Guiji agreed with him, stating: 'This is called unconditionedness.' Zhizang and Fayun agreed with him, stating: 'This is called extinction-deliverance.' Mingjun notes: Although it lacks a direct translation, it is not an overarching name for manifold virtues, but rather a general title for freedom from entanglements. Why so? The text below states: 'Parinir means no, and also means non-existence. Vāṇa means arising, and also means ceasing.' Thereupon it fully lists the names of freedom from entanglements to provide glosses and explanations.

1.22

2. Distinguishing the Essence

1.23

Daosheng explains: True principle is spontaneous, and awakening also accords with it in dark convergence. When the true is without disparity, how could awakening be changeable? The unchanging substance is serene and ever-illuminating; it is merely that beings follow delusion and diverge from it, so that in fact it has not yet become theirs. If one can proceed to seek it, one reverses delusion and returns to the ultimate. Sengliang sets forth: The dharmas of the stage of aśaikṣa are all its substance. The Buddha briefly explained three to indicate the spiritual path: first, prajñā; second, dharmakāya; and third, vimokṣa. Fayao sets forth: Nirvāṇa is the supreme designation, and its meaning is abundant and broad. How could its import be exhausted solely by the three such as prajñā? He merely briefly cited what is essential. Thus, these three differ in name but are the same in reality; they are not different in substance. If their substances were distinct, they would be like dharmas of provisional designation formed by causes—empty and unreal—how could they be called permanent? Sengzong sets forth: When defilements and troubles are stilled, its substance is complete with manifold virtues; briefly citing three can encompass them all. However, as for these three virtues, their substance is one while their aspects differ; based upon the single substance, there are three designations of aspect. Baoliang sets forth: When hindrances and defilements are exhausted, the ten thousand practices return to the true; there is no virtue that is not replete, and manifold functions are all fully sufficient; the cause is transformed and designated as the result, which is named mahānirvāṇa. Yet its virtues are profound and vast, difficult to enumerate completely; briefly setting forth their essentials, in principle there can be three: first, the precious citadel of the true Dharma; second, marking distinct virtues; and third, conveying efficacious functions. Why is this? Nirvāṇa has no independent substance and is formed by the manifold virtues; taking the analogy of the precious citadel illustrates this purport. 'Distinct virtues' refers to great permanence, great self, and so on; these are the supreme causes that form nirvāṇa. 'Efficacious functions' refers to being a refuge and an island, able to make beings avoid suffering and obtain peace. Zhixiu sets forth: The substance is the root of consummate, wondrous being. The virtues are the currents of prajñā, dharmakāya, and vimokṣa. Although the virtues spoken of are manifold, in discussing the substance it is only one. Why is this? The fact that the consummate has an exemplary aspect is called dharmakāya; having the efficacy of serene illumination is called prajñā; having the virtue of being free of defilement is called vimokṣa. Thus, the substance of vimokṣa is exemplary, and the exemplary substance can illuminate; there is no other substance distinct from these possessing the virtues. [The compiler] notes: In what has traditionally been closely studied, there are two kinds of explanations: One holds that the consummate result-substance is real, wondrous being, not like a provisional designation that merely has function without substance; the other holds that nirvāṇa has no substance and is provisionally formed from manifold virtues—how could it not be empty? Huilang relates Fayao's words: Saṃsāra and nirvāṇa are divided in principle into two: [saṃsāra] exists because of the inversions of the twelve links of dependent origination; that these links of dependent origination are devoid of intrinsic nature is called nirvāṇa. How could it be that, upon separating from afflictions, there is a wondrous being to be attained that is not empty? Therefore the Prajñā Sūtra says: 'Even if there were a dharma surpassing nirvāṇa, I would still say it is like an illusion, like a dream.' He also relates the traditional explanations of Qian, Ai, Zong, and others, saying: The ten thousand practices attain the consummate result; the result-substance is real, and meanings are established according to its virtues; it is not that manifold meanings are provisionally combined to form a single substance. Fa'an says: Although nirvāṇa takes manifold virtues as its substance, this differs from the five aggregates forming a person. Why is this? A person and the five aggregates are both empty, whether provisional or real; now, although nirvāṇa is empty, its manifold virtues are real.

1.24

Third: Setting Forth Original Existence

1.25

Daosheng sets forth: Returning to the ultimate, one attains the origin, yet it seems to have just begun. What begins must end, and thus permanence is obscured. If one examines its purport, it is merely that I have only now encountered it; its illumination did not merely come into being now. Sengliang sets forth: Banniè means not, and also means non-existent. Pán means arising, and also means cause. Because it is not attained from an operative cause, it is causeless. Baoliang sets forth: In discerning saṃsāra, the eight sufferings are taken as the root; in clarifying nirvāṇa, permanence and bliss are taken as the source. Its wondrous essence is constant and unmoving; its functions ever adapt without being destroyed; it is without name and without form, and a hundred negations cannot characterize it. Now the purport of nirvāṇa receives its designation in terms of its functions. If one speaks of the true and the conventional, the two substances are fundamentally identical, and their functions do not conflict; yet when darkness departs, the conventional is exhausted, the artificial wanes and the true appears, radiantly becoming a buddha. Fazhi sets forth: What is subtle and difficult to understand lies in original existence. What is called original existence is a profound reference to its existence in a future, separate life; it does not mean that it exists in the present life. The kinds of conscious beings inherently possessed it before they ever produced causes at the very source; hence it is called original existence. Thus, it does not depend on karmic conditions for its beginning, and therefore it is not newly produced. Hence, this future is spoken of as not being like the three times, where one must await the creation of karma before it can exist. Even though in the future it has not yet arisen and is not yet of use to oneself, one therefore requires an elucidating cause, and only then will it correspond. Huilang relates Fayao's words: That saṃsāra is uninterrupted is due to the twelve links of dependent origination; that dependent origination lacks intrinsic nature is itself nirvāṇa—how could it be newly existent?

1.26

Fourth: Discussing the Transcendence of Names

1.27

The collective deliberation states: In what has traditionally been closely studied, there are five kinds of explanations. First: The wondrous, ultimate dharmakāya is serene and unconditioned, equal in bounds to Suchness. The single mark is markless; how could words and virtues reach it? Although one may borrow words to discern it, even as it is discerned it transcends words, just as one perceives the moon by means of a finger, yet the moon is not the finger. Second: Words are square while the principle is round; it is difficult to discern and describe. The spiritual path is dark and indistinct; it can be converged with but cannot be spoken. It is like Wheelwright Bian chisseling a wheel, unable to transmit the knack to his son. Conventional truth, being coarse and shallow, is already difficult to express in words; how much less could the deep and wondrous true truth be named? Third: What is called transcending words is merely that the stage of dharmakāya transcends the names of ordinary defilements. Its substance is wondrous being, exalted and supreme; why could it not be attained through the name of 'exalted and supreme'? Fourth: Names are dharmas of mutually entangled marks. If one invokes a stage of mutually entangled marks, it corresponds to that which is invoked. If it is a stage without marks, though it is attained through invocation, in the end it transcends invocation. Fifth: All dharmas fundamentally transcend names. Speaking from this perspective, how could it apply solely to the dharmakāya? One could also designate saṃsāra as nirvāṇa, and designate nirvāṇa as saṃsāra. Now names are already fixed, and we merely consider nirvāṇa's transcendence of the names of saṃsāra to be precious.

1.28

Fifth: Explaining the Word 'Great'

1.29

Daosheng sets forth: Having existed before the present, it is without precedent, and therefore is 'great'. Since it is called 'great', it is therefore permanent, and what is permanent must eradicate defilements. Sengliang says: 'Great' clarifies its permanence, and also refers to great self and great bliss, which will be explained in later text. Sengzong says: It refers to greatness of teaching and greatness of principle. As for greatness of teaching: prior to this expounding, the distinctions of cause, result, object, and practice were not yet complete; what is clarified today is the ultimate, definitive meaning, hence it is called 'great'. As for greatness of principle: previously, the nirvāṇa of the three vehicles was not truly ultimate and was small within the principle; today, embodiment, wisdom, and vimokṣa lie beyond defilement and are great within the principle, hence it is called 'great'. Baoliang says: Its substance and marks are boundless, hence it is named 'great'. Fazhi says: Since the principle corresponds to the name and the name does not lose the principle, name and principle are both ultimate, hence it is called 'great'. Fa'an says: Although there was nirvāṇa previously, its substance and virtues were not yet consummate, and it could not be called 'great'; today, its substance is consummate and its virtues complete, hence it is called 'great'.

1.30

Sixth: Explaining the Word 'Sūtra'

1.31

Sengliang sets forth: 'Sūtra' is in Indian sounds sūtra, a name containing five meanings. Sengzong sets forth: From ordinary being to sage, one passes through this principle. Baoliang says: It is that by which students obtain understanding; by this single word, the text and principle of the entire work are strung together. Zhixiu says: In India, texts that elucidate principle are collectively called sūtra. They fully contain manifold meanings, such as springing forth, subtle revelation, bubbling spring, marking line, and garland; as for the meaning of 'passing through', it is merely one of them. Fazhi says: There are two glosses. First, 'constant', meaning that these words accord with principle and none of the sages can alter them; second, 'by way of', meaning that by which one departs from the ordinary and enters sagehood. Fa'an says: 'Sūtra' has two kinds of glossed explanations: first, 'constant'; second, 'standard'. The foreign sūtra has many meanings; it is also called 'bubbling spring' and 'marking line'. Now, the meaning of 'constant' replaces their 'bubbling spring', clarifying that it flows without running dry. The meaning of 'standard' transforms their 'marking line', clarifying that when the rules are established, the standard targets do not disappear.

First 31 of 44 passages. Read on

Linked texts (1)

大般涅槃經集解 — Classical Chinese