大般涅槃經集解 10

English (machine translation) 10

Language: English

10.1

Explaining the meaning of the hundred negations; / Presenting how kings protect the Dharma and protect bhikṣus who propagate the Dharma; / Explaining the permission to follow and protect the Dharma bearing swords and weapons as a lay practice; / Explaining how upholding this sūtra prevents falling into the four bad destinies; / Explaining that this sūtra is endowed with the seven goods; / Explaining that this sūtra is complete with the eight tastes.

10.2

Chapter 5: The Adamantine Body

10.3

Daosheng comments: Both 'Long Life' and 'Adamantine' speak of the sixteen-foot body, but they discuss it in terms of the internal and external. Long life is the trace of external responsiveness, while the adamantine is the reality of internal illumination; the reality of illumination is complete in its essence, and therefore without any conditioned dharmas. Sengliang says: It answers the question regarding the adamantine essence being indestructible. There are those whose lifespans are not exhausted yet their sensory faculties are damaged; therefore, both explanations were necessary. Fayao says: Above, it was clarified that long life is inexhaustible, yet it might not be free from thought-to-thought succession. Here, it clarifies that the adamantine is firm and solid, not shifted or broken by thoughts. The former was the meaning of cause; this reveals the essence. Sengzong says: It answers the second question. Answering the cause and answering the fruit makes two sections. Baoliang says: This chapter first clarifies the fruit and later clarifies the cause; now the chapter is titled after the fruit. The Tathāgata takes the dharmatā as his essence; free from existence and non-existence, beyond the reach of the hundred negations, transcending the realm of conditioned characteristics. It is broadly divided into five parts: first, the initial two lines generally discern the adamantine body's characteristics and its essence as permanently unmoving, not sustained by food; second, from Kāśyapa's question onward, the objection is raised based on the manifested traces; third, from the Buddha addressing Kāśyapa onward, preparing to answer the objection, he further broadly clarifies the dharmakāya's characteristics of transcending the hundred negations; fourth, from where the Tathāgata explains why he manifests illness and suffering, directly answering Kāśyapa's objection and explaining the intention behind manifesting impermanent dust and soil; fifth, expressing understanding, stating the permanence of one's own essence, and propagating it to those who have not yet heard it. Zhixiu says: Within the answer to the question on the fruit, there are four rounds: first, the two lines directly answer the question; second, Kāśyapa raises an objection; third, the Buddha answers; fourth, an exhortation to faith.

10.4

At that time, the World-Honoured One again addressed Kāśyapa: […] "It is not a body of mixed food; it is precisely the dharmakāya."

10.5

Sengliang comments: 'Dharma' means the absence of anything that is not Dharma; this explains the body not being composed of food. What is nourished by food is not Dharma and arises in vain; it is called a body of thought and desire.

10.6

Kāśyapa addressed the Buddha, saying: "World-Honoured One, as the Buddha has spoken […] because the Tathāgata is now about to enter nirvāṇa."

10.7

Sengzong comments: Kāśyapa clings to the traces to raise an objection, in order to harmonize the wondrous explanation.

10.8

The Buddha addressed Kāśyapa: "You should not now say […] solid, difficult to destroy, not a body of humans or gods.

10.9

Sengzong comments: Examining the intent of this explanation, from the beginning up to 'free of consciousness and apart from mind', it specifically clarifies that the true and the responsive are not different. From 'free of consciousness and apart from mind' onward, it clarifies the meaning in terms of non-identity. 'Not a body of humans or gods' means that its state surpasses the five destinies. Zhixiu says: Examining the purport of this answer, there are two distinctions: first, it broadly explains the characteristics of the dharmakāya using four categories; second, the conclusion. In the first category, from this up to 'the body of the Tathāgata is not a body', it first clarifies that it is not an evil body, to constrain Kāśyapa's objection. In the second category, from 'this body' down to 'free of consciousness', within names and characteristics it discerns the unborn and unceasing body. This is explained through two conditions: first, from 'not gathered and not cultivated' onward, it clarifies that it does not arise from collection; next, from 'without agitation or motion' onward, it clarifies that in the fruit, one no longer creates karma according to conditions. Through these two conditions, one knows that the dharmakāya is neither born nor ceases. In the third category, from 'apart from mind yet not apart from mind' onward, by carrying the response it clarifies the origin, directly revealing that because the response arises from the origin, the origin derives its designation from the response. In the fourth category, from 'the Tathāgata's body accomplishes' onward, although the characteristics of the dharmakāya were revealed earlier through three conditions, these were all within names and characteristics and did not exhaust its beauty; hence it further clarifies that the dharmakāya wondrously transcends all characteristics—not meaning that there is no Dharma that can be named, but precisely because the virtues of the dharmakāya are vast and cannot be exhausted by the local dialects of the lower stages.

10.10

"It is not a body of terror.

10.11

Sengzong comments: It is free from the terror of saṃsāra.

10.12

"It is not a body of mixed food.

10.13

Sengzong comments: It is not nourished by the four kinds of food.

10.14

"The body of the Tathāgata is not a body, and yet is a body.

10.15

Sengliang comments: 'Body' has the meaning of arising, ceasing, and accumulation, yet there are the true [body] and the responsive [body]. The true body is free from arising, ceasing, and accumulation, hence it is 'not a body'; the responsive body does not fail to be born wherever birth occurs, and does not fail to take form wherever form appears, hence it 'is a body'. Sengzong says: It is not a body burdened by physical form; this refers to the dharmakāya.

10.16

"Neither born nor ceasing.

10.17

Sengzong comments: It is free from conditioned characteristics.

10.18

"Not gathered and not cultivated.

10.19

Sengzong comments: It is not of karma or afflictions.

10.20

"Immeasurable and boundless.

10.21

Sengliang comments: The body has neither size nor smallness, and can hardly be definitively grasped. Sengzong says: The dharmakāya covers everything completely; how could it have boundaries?

10.22

"Without knowledge and without form.

10.23

Sengliang comments: Great awakening is without knowledge; wondrous images are without form. Sengzong says: Knowledge and form arise from established designations. The dharmakāya is wondrously transcendent, because it transcends dualistic relativity.

10.24

"Ultimately pure.

10.25

Sengliang comments: Having knowledge and having form is neither pure nor turbid. Sengzong says: Relinquishing both is precisely purity.

10.26

"Without agitation or motion.

10.27

Sengliang comments: This explains purity. If there is knowledge, there is that which is not known; if there is form, there is that which is not formed; being subject to agitation and motion, how could it be called pure? Sengzong says: The dharmakāya is still and serene; who could move it?

10.28

"Without sensation, without activity, non-abiding, non-acting, without taste, without mixture, not saṃskṛta.

10.29

Sengliang comments: From here down to 'not saṃskṛta', it explains 'without knowledge' above. When one senses conditions, activity occurs; when there is activity, there is abiding; when there is abiding, there is action; action inevitably tastes and clings; clinging causes mixed evils to collect; when evils collect, the essence does not remain stationary, which is a conditioned phenomenon (saṃskṛtadharma); because it lacks this, it is not saṃskṛta. Sengzong says: Because the stage is complete, there is no sensation; because it abides in its stage, there is no activity. Because it does not abide in saṃsāra, it is non-abiding. Action is karma; taste is affliction; mixture is the fruit.

10.30

"Neither karma nor fruit, neither activity nor cessation, neither mind nor mental factor.

10.31

Sengliang comments: This explains 'not saṃskṛta'. What is saṃskṛta is karma, fruit, activity, and cessation, arising from mind and mental factors; because it negates these, they are absent. Sengzong says: Free from the residue of fruition, it is neither karma nor fruit. Free from the fruit without residue, it is neither activity nor cessation. Being neither mind nor mental factors, it is free from the four aggregates.

10.32

"Inconceivable, permanently inconceivable.

10.33

Sengliang comments: The true body is like this, inconceivable. Some might think that while the true is inconceivable, the responsive is conceivable; hence it says the responsive is precisely the true and permanent, and is inconceivable. Sengzong says: The three vehicles and the ten stages cannot fathom it.

10.34

"Free of consciousness, apart from mind.

10.35

Sengliang comments: This explains 'neither mind' above. Because it manifests discrimination, it is called 'consciousness'. Because it can produce future existence, it is called 'mind'. Now, because it is without discrimination, it is not consciousness; because it does not produce future existence, it is not mind. Sengzong says: From here downward, both the true and the responsive are illuminated together.

10.36

"Yet not apart from mind.

10.37

Sengliang comments: Although it does not discriminate, there is no matter it does not know. Sengzong says: Having previously said it is without consciousness, one might think it is identical to wood and stone. To dispel this doubt, it says 'yet not apart from mind'.

10.38

"Its mind is impartial.

10.39

Sengliang comments: Although knowing, it is without the mark of knowing. Sengzong says: Because it cuts off high and low, it is spoken of as level; because it is without superior and inferior, it is spoken of as equal.

10.40

"Non-existent, and yet existent.

10.41

Sengliang comments: Without arising, abiding, or cessation, it is non-existent. Its wisdom encompassing the three periods of time, it is also existent. Sengzong says: Because the dharmakāya has no image, it is non-existent; because the sixteen-foot form pervades transformations, it is also existent.

10.42

"Without going or coming, and yet going and coming.

10.43

Sengzong comments: Since it has no form, who goes and who comes? Manifesting forms in the six destinies, going and coming are seen.

10.44

"Not broken, not destroyed, not interrupted, not terminated, not emerging, not ceasing.

10.45

Sengliang comments: Above it said 'going and coming', which resembles breaking, destroying, emerging, and ceasing; now it clarifies the absence of these, to explain 'not saṃskṛta'. Sengzong says: Because it is free from the four characteristics, it is not broken and down to not interrupted. Its essence not belonging to the future, it does not emerge into the present; it does not cease by entering the past.

10.46

"Not a master, and yet a master.

10.47

Sengliang comments: The mind placing itself below beings, it is not a master. Endowed with the eight masteries, it is also a master. Sengzong says: The dharmakāya is wondrously transcendent; what could it depend upon or master? Yet its path reigns over the three-thousandfold world; hence it is said to be also a master.

10.48

"Neither existent nor non-existent.

10.49

Sengliang comments: The double negation is repeated, ultimately to dispel existence. Sengzong says: Not being identical to the twenty-five states of existence, it is not existent; not being identical to empty space, it is not non-existent. It is also said: being the dharmakāya, it is not existent; being the responsive trace, it is not non-existent.

10.50

"Neither vitarka nor vicāra, neither designated nor non-designated.

10.51

Sengliang comments: Being neither human nor god, it is not designated; responding as a human, it is named human, hence it is not non-designated. Sengzong says: Free from coarse and subtle mental characteristics, it is neither vitarka nor vicāra. Names arise from physical forms; having no shape, it has no name, but functioning responsively, it has designations.

10.52

"Neither fixed nor unfixed.

10.53

Sengliang comments: The mind gallops across the myriad realms, hence it is not fixed; tranquil and unmoving, it is not unfixed. Sengzong says: Able to be great and able to be small, it is not fixed; its essence is ever clear and calm, hence it is not unfixed.

10.54

"Invisible, and yet clearly seen.

10.55

Sengliang states: It is not seen by the ten stages, hence it is 'invisible'. Because it is seen in the final embodiment, it is 'clearly seen'.

10.56

"It has no location, yet it is a location; it has no abode, yet it is an abode."

10.57

Sengliang states: In reality, it is not a person, having no location and no abode; yet because it is constantly present in the five destinies, it is also a location and also an abode.

10.58

"It has neither darkness nor brightness."

10.59

Sengliang states: Because it thoroughly illumines the three times, it has no darkness; because it manifests identically with ordinary persons, it has no brightness.

10.60

"It has no quiescence, yet it is also quiescent."

10.61

Sengliang states: There is nothing it does not do, yet it is eternally unconditioned (asaṃskṛta). Sengzong states: Because it divides forms and disperses embodiments, it has no quiescence; because the eternal fruit is tranquil, it is said to be 'also quiescent'.

10.62

"It is non-existent, neither receiving nor bestowing."

10.63

Sengliang states: Because it is free from the twenty-five states of existence, it is non-existent. Because it does not wear clothes or eat food, it does not receive. Because its merit does not increase, it does not bestow. Sengzong states: Although spoken of as having an inception, it cannot be seen or heard, hence it is non-existent. Because its station resides in the ground of fulfilment, it does not receive. Because it is free from the characteristics of causes, it does not bestow.

10.64

"It is pure and defilement-free, free of disputation and ending disputation."

10.65

Sengliang states: This explains the preceding phrase. Because it has neither right nor wrong, it is free of disputation. Sengzong states: Afflictions are disputation; because they are severed completely, it is said to be 'free [of disputation]'.

10.66

"Abiding in the place of non-abiding."

10.67

Sengliang states: This explains the preceding phrase, 'having no abode, yet being an abode.' Sengzong states: Nirvāṇa has no realm; it is the dwelling place of the real.

10.68

"Neither grasping nor falling."

10.69

Sengliang states: Because it does not advance and seek, it does not grasp; because it does not regress, it does not fall. Sengzong states: It is due to grasping that one falls; because it does not grasp, it does not fall.

10.70

"It is neither dharma nor non-dharma, neither a field of merit nor a non-field of merit."

10.71

Sengliang states: Because it transcends standard marks, it is not dharma; because it transforms people, it is not non-dharma. Because it transcends speech, it is not a field [of merit]; because it responds to offerings, it is not a non-field.

10.72

"It is without exhaustion, unexhausted, and free from all exhaustion."

10.73

Sengliang states: This explains the preceding phrase. Because it is serene and pure, it is without exhaustion. Sengzong states: Over countless eons it is never depleted, hence it is said to be 'without exhaustion'; this is being 'unexhausted', and thus it is 'free from all exhaustion'.

10.74

"It is empty, yet free from emptiness."

10.75

Sengliang states: Because it has no nature and no characteristics, it is empty. Because it is free from impermanence and non-self, it is free from emptiness. Sengzong states: Being empty of saṃsāra, it is thereby free from emptiness.

10.76

"Although it does not abide permanently, it does not perish moment by moment."

10.77

Sengliang states: Its essence has neither arising nor ceasing, sometimes hidden and sometimes manifest. Sengzong states: Because it transcends speech, it cannot be called permanent; because it transcends all characteristics, it does not perish moment by moment.

10.78

"It is without defilement and turbidity."

10.79

Sengliang states: This explains 'not perishing'.

10.80

"It is letterless, free from letters, neither sound nor speech."

10.81

Sengzong states: This explains 'not perishing'.

10.82

"It is also neither cultivated and accumulated, nor weighed, nor measured."

10.83

Sengliang states: Because the revealing cause is not produced, the cause is not cultivated and accumulated. Because it transcends conceptual thought, it is neither weighed nor measured. Sengzong states: Because it has nowhere to advance, it is not cultivated and accumulated. Because it lacks reciprocal relativity, it is neither weighed nor measured.

10.84

"It is neither one nor different."

10.85

Sengliang states: Because square and round respond distinctly, it is not one; because its true nature does not alter, it is not different.

10.86

"It is neither an image nor a characteristic, yet adorned with all characteristics."

10.87

Sengliang states: Wondrously transcending all characteristics, its characteristics nevertheless surpass the world.

10.88

"It is neither courageous nor fearful, neither quiet nor unquiet."

10.89

Sengliang states: Because it destroys the four māras, it is not fearful; having neither tranquility nor non-tranquility, it has no quietude.

10.90

"It is neither hot nor not hot, cannot be seen, and has no appearance."

10.91

Sengliang states: Movement and stillness are one substance; its characteristics are difficult to perceive.

10.92

"The Tathāgata delivers all sentient beings... (down to) ...the Dharma has no duality, and therefore cannot be measured."

10.93

Sengliang states: This brings forth the matter.

10.94

"It is unequalled and equal."

10.95

Sengliang states: Only Buddhas are equal to Buddhas.

10.96

"As level as empty space."

10.97

Sengliang states: This explains the meaning of 'equal'.

10.98

"It has no appearance, being identical with the nature of non-arising (anutpāda); neither severed nor permanent; constantly practicing the Single Vehicle, while sentient beings see three."

10.99

Sengliang states: 'It has no appearance' brings forth the matter of equality. Sometimes three, sometimes one, explains the meaning of equality.

10.100

"It neither regresses nor turns back; it cuts off all bonds; it neither battles nor clashes."

10.101

Sengliang states: These are what the Mahāyāna is free from. Sengzong states: Because the four māras are already exhausted, it does not battle; because conceptual clinging is eliminated, it does not clash.

10.102

"It is not a nature, yet it abides in nature."

10.103

Sengliang states: Because it has no intrinsic nature (svabhāva), it is not a nature; because it does not alter or change, it abides in nature.

10.104

"It is neither conjoined nor dispersed, neither long nor short... (down to) ...neither increasing nor decreasing, neither victorious nor defeated."

10.105

Sengliang states: This generally explains the above.

10.106

"The Tathāgata's body accomplishes such... (down to) ...neither conditioned (saṃskṛta) nor unconditioned (asaṃskṛta), neither mundane nor supramundane."

10.107

Sengliang states: If there were a knower knowing it, then it would not be equal.

10.108

"Neither making nor not making."

10.109

Sengliang states: This means it is a revealing cause, not a producing cause.

10.110

"Neither relying nor non-relying... (down to) ...except for the characteristic of the single dharma, it cannot be calculated or numbered."

10.111

Sengliang states: It cannot be grasped by a single direction or a single number. Sengzong states: If one claims that attaining the characteristic of a single dharma is outside the hundred negations, that too is eliminated. Another explanation says: it excludes the single dharma of expedient means (upāya).

10.112

"When entering parinirvāṇa, it does not enter parinirvāṇa."

10.113

Sengzong states: Beings see that there is cessation, but in the end there is no cessation.

10.114

"The Tathāgata's dharmakāya is fully accomplished with such immeasurable, subtle, and wondrous merits."

10.115

Sengliang comments: This summarises and concludes the above.

10.116

"Kāśyapa, only the Tathāgata knows these marks; they are not known by any śrāvakas or pratyekabuddhas."

10.117

Sengliang comments: This concludes the incomprehensibility mentioned above.

10.118

"Kāśyapa, it is such merits that form the Tathāgata's body; it is not a body nourished by miscellaneous food."

10.119

Sengliang comments: This concludes that the dharmakāya is supremely subtle and detached from saṃsāra.

10.120

"Kāśyapa, the merits of the Tathāgata's true body are like this [...] in order to tame all sentient beings."

10.121

Sengliang comments: This concludes the nirmāṇakāya, which, though born, is not born.

10.122

"Good son! You must now constantly know that the Tathāgata's body is none other than the vajra body."

10.123

Sengliang comments: In terms of the trace and origin being identical, this concludes both.

10.124

"From this day forth, you should always focus your mind [...] and say that the Tathāgata's body is none other than the dharmakāya."

10.125

Sengzong comments: Endowed with all the above merits, origin and trace are interconnected, and the purport is evident. It encourages receiving and upholding [this teaching] to propagate conversion broadly.

10.126

Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One [...] I will also broadly expound this for others in like manner."

10.127

Zhixiu comments: Expressing comprehension.

10.128

"Indeed, World-Honoured One, the Tathāgata's dharmakāya is a vajra that is indestructible, yet I do not yet know by what cause it comes to be."

10.129

Sengliang comments: Answering the question of what cause and condition leads to obtaining great steadfast power. The text below adduces protecting the Dharma as the cause. Sengzong says: In the answer regarding the cause, there are four sections. First, it lists three chapter headings, namely protecting the Dharma, citing evidence, and permission and prohibition; second, it elaborates on these three; third, it clarifies the persons who propagate the Dharma in the final age; fourth, it clarifies that they not only propagate the sūtras, but also jointly propagate the Vinaya for conversion. Baoliang says: In this reply, it is broadly divided into three: First, a general reply, taking protecting the Dharma as the cause. Second, the Buddha himself adduces evidence, stating that he himself practiced this cause in the past. Third, from 'those who uphold the true Dharma do not receive the five precepts', it broadly distinguishes the marks of protecting the Dharma. Protecting the Dharma does not exceed two paths: first, basing on the myriad practices as the starting point, personally keeping moral conduct and maintaining it in the mind; second, disregarding physical life, desiring only to let the Dharma flourish. If one can generate a mind of broad establishment so that evil is reformed and the Dharma is promulgated, therefore the Buddha in the following text praises the merits of protecting the Dharma in benefiting oneself and others as supreme. Zhixiu says: This reply is broadly divided into two sections: first, presenting the question to seek an answer; second, the direct answer. Within the answer, there are also two distinctions: first, brief; second, extensive. This is the first of the broad division, presenting the question to seek an answer.

10.130

The Buddha told Kāśyapa: "Because of the causes and conditions of being able to protect and uphold the true Dharma, one attains and achieves this vajra body."

10.131

Zhixiu comments: From here on is the first, brief section within the direct answer. It has two turns; this is the first, a straightforward reply.

10.132

"Kāśyapa! In the past, through the causes and conditions of protecting the Dharma [...] this vajra body is permanent, abiding, and indestructible."

10.133

Sengliang comments: Protecting the Dharma keeps the Dharma intact; hence it brings about an indestructible body. Zhixiu says: This is the second, personally adducing the past briefly as evidence.

10.134

"Good son! Those who protect and uphold the true Dharma [...] protect and guard the pure monks who keep the precepts."

10.135

Baoliang comments: The text below reveals that among renouncers, there are three grades. Laypeople omit the lower grade and only have the medium and higher. If one does not take the five precepts, yet forgets one's body to protect the Dharma so that the Dharma can be disseminated, this is truly great valor. As for why renouncers who propagate the Dharma should accompany white-robed laymen who protect the Dharma bearing swords and staves, this is discussed in terms of the final age. Zhixiu says: From here on is the second, extensive section. It has three turns: first, clarifying how laypeople protect the Dharma; second, adducing evidence; third, clarifying the method for renouncers to protect the Dharma. From here until 'those who do not keep the precepts obtain such names', this is the first distinguishing how laypeople protect the Dharma, having two turns: first, directly clarifying the protection of the Dharma; second, Kāśyapa's objection; this is the first turn.

10.136

Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One [...] one should know that such people are bald householders."

10.137

Sengliang comments: Regarding accompanying those with weapons and staves, the Vinaya has explicit prohibitions, and it is not called purity; hence he must ask. Sengzong says: The three headings were listed previously; now, wishing to broadly explain the marks of protecting the Dharma, he first temporarily adopts the śrāvaka teaching where solitary quietude alone is supreme; now the Buddha explains that this is not supreme, taking protecting the Dharma as superior. Zhixiu says: From here on is the second turn. Although the words of the objection concern monks, in fact they serve to reveal how laypeople protect the Dharma.

10.138

The Buddha told Kāśyapa: "Do not make such statements and say they are bald householders."

10.139

Sengliang comments: Below this, three types of monks are adduced: first, the middling grade; next, the superior grade; and finally, the inferior grade.

10.140

"If there is a monk who, wherever he goes [...] one should know that such a person is incapable of doing anything."

10.141

Sengliang comments: This adduces the middling grade monk. Baoliang says: Formerly, keeping the Vinaya was regarded as the superior grade; now it is said to be the middling grade because he cannot broadly benefit beings, merely keeping to himself.

10.142

"If there is a monk whose provisions for the body [...] he disciplines them according to the Dharma and drives them out to return to lay life."

10.143

Sengliang comments: Adducing the superior grade monk.

10.144

"If there is a monk who can act like this [...] those who do not keep the precepts obtain such names."

10.145

Sengliang comments: Adducing the inferior grade monk, which concludes with identifying those who truly break the precepts.

10.146

"Good son! Immeasurably and boundlessly long ago in the past [...] slaves, cattle, sheep, and unlawful goods."

10.147

Zhixiu comments: This is the second, adducing evidence. It has two chapters: first, adducing evidence; second, expressing comprehension. Mingjun comments: The citation of evidence below has seven sections: 1. proving that monks who propagate the Dharma must have powerful individuals to protect them; 2. proving that the world has evil people who will certainly obstruct the path of broad dissemination; 3. presenting the utmost degree of lay protection of the Dharma; 4. revealing the retribution of the two individuals who propagate and praise; 5. connecting the past and the present; 6. Kāśyapa expressing comprehension; 7. the Buddha confirming and encouraging. This is the first, setting forth the circumstances of the monk who propagates the Dharma.

10.148

"At that time, there were many precept-breaking monks [...] who took up swords and staves to coerce this Dharma master."

10.149

Mingjun comments: The second section, setting forth the circumstances of evil people obstructing the propagator of the Dharma.

10.150

"At that time, the king of the country was named Virtuous [...] this body will become an immeasurable vessel of the Dharma."

10.151

Mingjun comments: The third section, revealing the person who protects the Dharma.

10.152

"Having heard the Dharma at that time, the king [...] should accept, uphold, protect, and guard in this manner."

10.153

Sengzong comments: The six-fascicle Nirvāṇa Sūtra says, 'The king was the second disciple, and Jñānadeva was the first disciple.' But here it says the king was the first, probably because he was born in that country first. Mingjun comments: The fourth section, revealing the retributions of the two persons, cleric and lay, who propagated and protected the Dharma.

10.154

"Kāśyapa! The king at that time was none other than myself [...] achieved the dharmakāya, the indestructible body."

10.155

Mingjun comments: The fifth section, connecting the past and the present.

10.156

Bodhisattva Kāśyapa addressed the Buddha again, saying: "World-Honoured One! The Tathāgata's permanent body is like an engraving on stone."

10.157

Mingjun comments: The sixth section, expressing comprehension.

10.158

The Buddha told Kāśyapa: "Good son! Because of this cause and condition [...] swords, weapons, and staves to attend upon and guard the Dharma master."

10.159

Mingjun comments: The seventh section, confirming, commending, and encouraging the protection of the Dharma.

10.160

Kāśyapa addressed the Buddha, saying: "World-Honoured One! If monks [...] do they keep the precepts or do they break the precepts?"

10.161

Sengliang comments: Above, through not taking the five precepts, one is called an upāsaka, compensating for virtue by means of merit. If that is so, why must one receive precepts to be called a monk? Therefore he asks whether they have a teacher or lack a teacher to determine this. As for keeping or violating: if one has a teacher, then one has precepts, and one can also compensate for faults by means of merit. Next he asks whether they keep or violate. Fayao says: Following along and protecting them looks like breaking precepts on the surface, and one fears they lack the virtue of being a teacher of others. Desiring to clarify that this person's virtue of keeping the precepts is not diminished and his way of being a teacher is even more flourishing, Kāśyapa raised this question. Sengzong says: Here there are two questions: first, asking whether they have the virtue of humaneness of a teacher or not; second, asking whether they keep the precepts or break the precepts. Formerly, monks were taught not to travel together with those bearing weapons; hence he asks. Baoliang says: The reason for having this question again is that although the difference between the present and former teachings was distinguished earlier, and the location of propagating the Dharma was also clarified; now he first examines their status and then clarifies their place. Zhixiu says: From here on is the third, clarifying the method for renouncers to protect the Dharma. There are two distinctions: first, opening with two turns of questions and answers; second, expressing comprehension, praise, and commendation. In the first two turns of questions and answers: first, presenting the incorrect to reveal the correct; second, permission and prohibition. About to clarify the incorrect to reveal the correct, Kāśyapa raises the question.

10.162

The Buddha told Kāśyapa: "Do not say that these [...] drive them out, or kill them, or harm them."

10.163

Sengzong comments: First answering the latter question. When evil people in the final age destroy and disrupt the Dharma, in order to discipline these people, one must indeed be together with those bearing weapons. This is the practice of a great being, not what is called breaking the precepts. Zhixiu says: Directly presenting the incorrect to reveal the correct.

10.164

Bodhisattva Kāśyapa addressed the Buddha again [...] travelling through villages, towns, and cities to teach and convert."

10.165

Zhixiu comments: The second turn, permission and prohibition. Wishing to hear about permission and prohibition, he therefore raises the question.

10.166

"Good son! Therefore, I now permit those who keep the precepts [...] they are then called foremost in keeping the precepts."

10.167

Sengzong comments: 'Should not take life' pertains to the matter of promulgating the Dharma. Another interpretation: there is no need to give rise to the intention to take life; if it is definitely a great being who clearly sees capacities and conditions, this is not discussed here. Zhixiu says: Permitting traveling together with those bearing weapons is for the sake of promulgating the Dharma.

10.168

"Kāśyapa! As for one who protects the Dharma, it means being endowed with right view [...] his mind is vast and broad, like the great ocean."

10.169

Fayao comments: Clarifying that a monk who protects the Dharma possesses the virtue of being a teacher of others and can serve as a way of a teacher; hence he is called a teacher who protects the Dharma. Teachers of the Vinaya and teachers of the sūtras—each of these three has the way of a teacher, as stated explicitly in the scriptures. Sengzong says: This answers the earlier question of whether he has the virtue of humaneness of a teacher or not. Now it says that having right view internally, conversion flows externally; thus the teacher's virtue is manifest. Zhixiu says: Below this, three successive points in all explain the previous question: first, clarifying the method of protecting the Dharma; second, being able to discipline precept-breakers; third, skillfully understanding the characteristics of the Vinaya. This is the first, directly displaying the teacher's virtue.

10.170

"Kāśyapa! If there is a monk who, for the sake of profit and sustenance [...] this is called an unsurpassed great master who protects the Dharma."

10.171

Sengzong comments: This is the fourth section. Above, propagating the sūtras was clarified; here, propagating the Vinaya is clarified. Baoliang says: This reveals the place of dissemination. 'Mixed saṃgha': because non-informative karma of good and evil jointly form this person, they are called mixed. Merely keeping precepts oneself without knowing other matters is called foolish. 'Pure': hard to corrupt due to two conditions: first, not seeking fame; second, not violating the Dharma and Vinaya. The mixed saṃgha can be corrupted, also due to two conditions: first, for the sake of fame and profit they study what they received; second, if they meet good friends, they can also break evil and follow good. Presenting these two communities clarifies that the power is capable of subduing them; below, five dharmas are set forth as methods of subjugation.

10.172

"One who skillfully upholds the Vinaya, for the sake of subduing [...] if it is the Vinaya, then he certifies and knows it."

10.173

Baoliang comments: This sets forth the five dharmas.

10.174

"How is it for the sake of taming sentient beings? If bodhisattvas [...] the Tathāgata is also like this, incomprehensible."

10.175

Sengzong notes: Possessing these five virtues, one regulates two kinds of persons. 'Skilfully understanding a single word' means skilfully understanding the import of the words in each and every word. Another explanation is that it means skilfully understanding the full words. Examining the purport of this text, it should say 'skilfully understanding a single word of the Vinaya'. Baoliang notes: As for the five factors: first, subduing sentient beings; second, knowing the light; third, knowing the heavy; fourth, not verifying what is not Vinaya; fifth, verifying what is Vinaya. To transform [beings] in accordance with their capacities, without dreading forms or traces, is to subdue sentient beings. Knowing the four pārājikas is knowing the heavy. To stop at merely knowing this as the heavy is not skilful knowing; if one knows which within all the categories are grave matters, this is called knowing the heavy. From knowing the second category downward, this is called knowing the light, which is also of the same sort as knowing the heavy. 'Not verifying what is not Vinaya' means that if something violates the Vinaya and should be prohibited, one ought to prohibit it, and not join in using it. 'Verifying what is Vinaya' means that if one is able to practice relying on the sūtras and Vinaya, one then praises and encourages them.

10.176

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] just as if seeing all forms and images in a mirror."

10.177

Zhixiu notes: This is the second section. There are two rounds: first Kāśyapa apprehends the purport and resolves to propagate the transformation; afterward the Buddha praises and encourages him.

10.178

Chapter 6: The Merit of the Name

10.179

Sengliang notes: This sūtra takes permanence as its essence. Above, the lifespan, the adamantine body, and their two causes were explained; now the name of the sūtra and a brief explanation of its propagation to the ultimate are expounded. Fayao notes: From here until entering and completing the 'Chapter on the Four Characteristics', skilfully understanding causes and conditions finishes answering this question. Above, explaining the long lifespan and the adamantine [body] was the ultimate reach of the sūtra. For that practitioner who cultivates this sūtra to attain its profound purport, to be replete with the four virtues, and to rectify oneself and rectify others—this then is being able to reach the other shore of the sūtra. Sengzong notes: This answers the fourth question. The central purport of the sūtra is simply the teaching of the perfect culmination of cause and fruit. It takes the three virtues as its essence; yet the name and meaning of vimokṣa do not differ from former times—the difference lies only in the other two virtues. Above, the dharmakāya and prajñā, along with their causes, have already been clarified; since cause and fruit have been made manifest, the essence of the sūtra is already complete, and thus its title and name are concluded to clarify its propagation. Speaking of 'name' merely means establishing the title for the sūtra; the text below calls it the Mahāparinirvāṇa. Zhixiu notes: The Way flows for a thousand years, yet without a name it cannot be transmitted. One must establish a name, so that being heard from afar it brings benefit. It should be said: 'How is a name established for the sūtra so that those who accept and uphold it reach the other shore?' It is divided broadly into three sections: first, praising the merit of the sūtra; second, raising questions to seek an answer; third, Kāśyapa apprehending and understanding. Mingjun notes: Clarifying prajñā means that life in wisdom is inexhaustible. Delineating the dharmakāya means that it is adamantine and indestructible. These reveal the two virtues. Now this single question properly delineates vimokṣa. And as for saying 'How in this sūtra does one ultimately reach the other shore?', it is because one is able to ultimately untie the bonds of causes and be freed from the burdens of fruits, and therefore reach that shore of the ultimate. 'In this sūtra' means asking for the name of the sūtra. 'Nirvāṇa' is the foreign sound; here there is nothing with which to translate it, and terms such as vimokṣa, burden-free, and cessation-deliverance are merely used as glosses and explanations, which do not encompass the manifold virtues. The difference between now and the past lies solely in the distinction regarding dharmakāya and prajñā; as for the meaning of vimokṣa, it ultimately rests in nirvāṇa. Formerly, this name was established for the sake of eliminating afflictions and discarding body and wisdom. Today, this name is made the title of the sūtra, which is why it is said, 'How in this sūtra does one ultimately reach the other shore?' The answer below states, 'Subduing all knots of affliction and all māra natures, only then must one cast off body and life in the Mahāparinirvāṇa.' Therefore, we know that taking nirvāṇa as the name of the sūtra holds its meaning in vimokṣa, and based on delineating vimokṣa he asks for the name of the sūtra. In this there are four questions: asking about vimokṣa, asking about the name of the sūtra, asking about the power of the sūtra, and asking about propagation.

10.180

At that time the Tathāgata again told Kāśyapa: [...] the merit possessed by the written words, sections, and verses."

10.181

Sengliang notes: The written words express the principle. Fayao notes: The central purport of the sūtra reaches its climax with the adamantine and long-lived one. This means the general substance of expounding the sūtra has roughly finished, which is why Kāśyapa was charged and entrusted with this sūtra, commanding him to accept and uphold it. Sengzong notes: Because its expression and principle are supreme, it possesses great merit. As for 'skilfully accepting and upholding', it does not necessarily mean to receive and hold it in mind so as not to lose it, but rather consists in propagating, circulating, and transmitting it without interruption, which is precisely reaching the other shore through vimokṣa by means of the sūtra.

10.182

"If there are good men or good women [...] the merit they obtain I shall now expound."

10.183

Sengzong notes: The principle clarified by the sūtra exhaustively traces the source and plumbs the nature; this is the sūtra's reaching the ultimate. When a person is able to accept, uphold, read, and recite it, practicing it oneself and transforming others, and ultimately attain great awakening, this is the person's reaching the ultimate. Therefore, this chapter and the 'Chapter on the Four Characteristics' both clarify propagation, together answering this fourth question. Mingjun notes: The answer regarding the power of the sūtra is of two kinds: here it first adduces the power of the sūtra obtained during the causal stage; below it expands upon it with the four questions such as 'how does one whose mind is not yet aroused...'.

10.184

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] how should bodhisattva-mahāsattvas respectfully uphold it?"

10.185

Sengliang notes: Intending to delineate the virtues based on the name. Fayao notes: Kāśyapa having respectfully received the entrustment, yet not knowing the name of the sūtra or the method of accepting and upholding it, this is the customary propriety of posing questions when the expounding of a sūtra is finished. Mingjun notes: The words in the previous verse were broad, and now he distinctly marks two questions. He ought to have raised four, but merely indicated one corner. The two questions are asking about propagation and asking about the name of the sūtra.

10.186

The Buddha told Kāśyapa: "This sūtra is named [...] Listen well and attentively, I shall now expound it."

10.187

Sengliang notes: There is no sūtra that does not possess these seven meanings, which is why he abbreviates the fourth, the solitary teaching, while augmenting [it]. As for the 'treasury of adamantine jewels', other sūtras do not expound the principle completely, and cannot be called fully complete. Sengzong notes: The beginning, middle, and end are collectively bound into a single matter. 'Its taste of meaning is profound' praises the principle in particular. 'Its words are also good' praises the teaching in particular. 'Purely complete' is what the Saddharmapuṇḍarīka Sūtra calls 'pure and unified', and what the Tattvasiddhi-śāstra calls 'solitary teaching'. If explaining 'pure cultivation' according to the former teaching, it clarifies that the Buddhist teaching is not the same as the expositions of non-Buddhists. But this sūtra additionally clarifies that it is unmixed with the Hīnayāna. 'Fully equipped' means that the sūtras and teachings of the Buddha-Dharma do not, like non-Buddhists, require five kinds of scriptures; within a single verse their meaning is fully equipped, just as the single verse 'commit no evil' fully possesses both the good of cessation and the good of action; a single verse of this sūtra is also like this. Just as what was expounded by the rākṣasa in the Snowy Mountains was equipped with both meanings of permanence and impermanence. 'Pure' means that the principle of this sūtra resides beyond the myriad encumbrances. 'Brahma practice' means that the expression and principle of this sūtra can generate Brahma practice in a person. 'The treasury of adamantine jewels is devoid of defect' means that the nirvāṇa of the perfect fruit clarified by this perfect teaching is equipped with all virtues, unlike the vimokṣa of isolated extinction, and is like a treasury of jewel vessels. Intending to delineate the difference from the former partial teachings, there is therefore this eighth praise. Baoliang notes: Only this sūtra uniquely possesses these eight. The beginning, middle, and ending words are combined into one excellence: intending to clarify that nirvāṇa is the highest and supreme among all dharmas, it is called the beginning word; the outflow-free dharmas of the ten grounds are the middle word; speaking of the suffering and impermanence of birth-and-death down to the nature of the direct cause is the ending word. If expounding these three words is throughout not contrary to the Dharma, it is called excellent. 'Its taste of meaning is profound' is the second excellence, speaking especially with regard to the principle. The third, 'its words are also good', also speaks especially of excellence with regard to the words that express the principle. The fourth, 'purely complete excellence', speaks of the vehicle's essence being fully complete. The fruit of the vehicle delineated in the former Saddharmapuṇḍarīka was still impermanent, meaning that the fruit-vehicle was incomplete. Since within the cause there was no wisdom understanding permanence, the causal vehicle was not full. Only the essence of this sūtra clarifies cause and fruit fully, and is therefore called 'purely complete'. The fifth, 'fully equipped excellence', exists by virtue of being fully equipped in cause and fruit. It is no different from the previous excellence; it is named precisely following the meaning, and is thus divided into two excellences. The sixth, 'pure excellence', means that the principle and teaching of this sūtra are true and correct, and both are able to forget marks in cause and fruit, hence it is called 'pure'. The seventh, 'Brahma practice excellence', speaks with regard to learners: if one is able to act in accord with this principle, it can generate a pure mind in the practitioner, hence it is called 'Brahma practice'. The eighth, 'treasury of adamantine jewels', establishes the name by gathering the manifold virtues with regard to the essence of nirvāṇa.

10.188

"Good man! What is called 'great' is named 'permanent', just as the eight great rivers all flow back into the great sea.

10.189

Sengliang notes: This is an analogy for the gathering of all goods and the exhaustion of all evils. Zhixiu notes: The text is abbreviated; it should say 'what is called the mahānirvāṇa is named permanent'.

10.190

This sūtra is like this, subduing all [...] therefore it is named the Mahāparinirvāṇa.

10.191

Sengliang notes: 'And all māra natures' refers to the afflictive māra and the devaputra-māra. 'Casting off body and life' refers to the skandha-māra and the mṛtyu-māra. Fayao notes: Below there are eight meanings explaining why it is named mahānirvāṇa. Subduing afflictions clarifies attaining vimokṣa. Casting off body and life clarifies extinguishing the transformation body and attaining the dharmakāya. Being able to subdue afflictions and being able to cast off body and life is prajñā. They cannot be expounded separately; abiding in these three matters may be called the mahānirvāṇa. Sengzong notes: This praises the principle in particular. Mingjun notes: The answers on vimokṣa occur in two places; this adduces the meaning of being free of burdens.

10.192

"Good man! It is also like a physician who has a secret prescription [...] therefore it is named the Mahāparinirvāṇa.

10.193

Sengliang notes: There is no disease it does not cure, which is why it is called encompassing all prescriptions. As for the wholesome dharmas of permanence and bliss, all meanings are equipped; previously it only spoke of having three, which had not exhausted its principle. Now it clarifies that there is no meaning nirvāṇa does not embrace—how could it be merely dharmakāya, prajñā, and vimokṣa alone? Sengzong notes: This praises the teaching in particular. Mingjun notes: The answers on the method of propagation occur in two places; this brings forth one of them.

10.194

"Good man! It is like a farmer who sows seeds in the spring months [...] is able to cause sentient beings to cross the streams of existence.

10.195

Sengliang notes: Sūtras also have their respective strengths and shortcomings, and learners constantly yearn over their agreements and differences; this sūtra lacks no principle, so their desires are forever put to rest. Fayao notes: Compared to the other sūtras, it may be named 'great'.

Linked texts (1)

大般涅槃經集解 — Classical Chinese