大般涅槃經集解 10.3

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.