大般涅槃經集解 11.3

11.3

Note: The older version had "Chapter on the Nature of the Tathāgata." Sengliang states: "Nature of the Tathāgata" answers the fifth [question], elaborating upon the cause, fruit, and letters mentioned above. Because duplicate titles cannot be used, and these are all the nature of the Tathāgata's causes and fruits, it is named after "nature." "The four dharmas" collectively answers the fourth and fifth questions. Why? Having already expounded the causes and fruits of long life and the vajra, as well as the name of the sūtra and the method of propagating the sūtra, the matter of the sūtra is completed; therefore it answers the fourth question. Because a name is narrow, it is not suitable for propagation. The name "buddhadhātu" is universal, and is thus subsumed under the "Chapter on Buddhadhātu." Fayao states: In the preceding chapter Kāśyapa had already asked, "What should this sūtra be named, and how should it be upheld?" Today, by means of the four [dharmas] of rectifying oneself and so forth, the meaning of upholding is clarified, which is why this meaning of rectifying oneself is expounded. Stating that "one should uphold it in this way" provides the conclusion. Another interpretation: The preceding chapter briefly explained mahānirvāṇa by means of eight meanings; now, from here down to the end of the passage on vimokṣa, the meaning of mahānirvāṇa is broadly discriminated. The four matters of rectifying oneself and so forth broadly elaborate upon the meaning of prajñā, completing mahānirvāṇa. From "How should one know that it is impermanent?" down to "possesses a secret treasury," the esoteric meanings of body and speech are opened up, revealing the boundless capacity of the dharmakāya; this explains the meaning of mahānirvāṇa in terms of the dharmakāya. Broadly explaining the meaning of vimokṣa completes mahānirvāṇa; its substance must be revealed by means of these three meanings. What was asked in the previous chapter—"How should it be upheld?"—already brought forth the Dharma that is upheld; now, being fully endowed with these four dharmas and able to propagate the sūtra is precisely the meaning of upholding. Another interpretation: The essential purport of the sūtra having already been completed, it may then be propagated. Yet as for persons of propagation, without virtue it cannot be transmitted. If the teaching is consummate and the principle complete, this is the perfection of the sūtra; if people are able to generate consummate understanding within the sūtra's teaching, benefiting both their own practice and others, and ultimately achieving right awakening, this is the perfection of the person. Therefore this chapter collectively answers two questions. Zhixiu states: The six-fascicle Nirvāṇa Sūtra states: "In how many ways does a bodhisattva transform sentient beings and expound the Dharma?" This sūtra states: "May the Buddha open up the subtle and esoteric." Although the purports of the questions differ, the principle they reveal is one. Therefore the six-fascicle text, having finished explaining vimokṣa, states: "This is called the bodhisattva achieving the four dharmas." Tanqian states: The six-fascicle text has the bodhisattva transforming sentient beings, but lacks "May the Buddha open up the subtle and esoteric"; whereas this [text] has opening up the subtle and esoteric, but lacks transforming sentient beings. Each has its omission. It would be superior if both were present. From here to the end of "skilfully understanding the meaning of causes and conditions," it precisely answers how many ways there are to expound the Dharma. From the metaphors such as the ruined robe down to the broad exposition of vimokṣa, it answers the omitted question on the subtle and esoteric.