大般涅槃經集解 13
English (machine translation) 13
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13.1
Explaining the Secret of Mind, Revealing the Meaning of the Traces of Impermanence; Explaining the Secret of Teaching, Revealing the Meaning of Vimokṣa, Extensively Elaborating on the Previous Chapter on the Virtues of the Name.
13.2
Chapter on the Four Marks, Part Three
13.3
At that time Bodhisattva Kāśyapa said to the Buddha... (up to) ...'There are only secret words; there is no secret treasury.'"
13.4
Sengliang states: "The two secrets [of body and speech] concealed the permanent, and were disclosed earlier. Now explaining the verse above, which says 'disclosing the subtle and secret' without mentioning 'treasury,' it is because the Buddha has no treasury. The metaphors below clarify that because he has no shortcomings, he therefore does not hide anything." Fayao states: "The extensive exposition above of the secret meaning of body and speech seemed to imply that the Tathāgata necessarily harbored a concealing and begrudging mind. Therefore Kāśyapa clarified that the Buddha only has secret words and has no secret treasury, and the Tathāgata validated his words." Sengzong states: "The assembly at that time had already roughly grasped the understanding above. Intending to further reveal that body and wisdom are beyond all entanglements, and to express the intent unstated in the past teachings, Kāśyapa was prompted to speak and express his understanding. But in past days there were many elliptical matters, and it is necessary to clear them away extensively. The subsequent text addresses the Buddha, taking up the past biased teachings in order to disclose and wash them clean step by step, which is called 'disclosing the subtle and secret.' 'There are only secret words' means that Kāśyapa fathomed the Buddha's intent, stating that there are only secret words and no secret treasury. Why? Because in the past the capacity for the permanent had not yet matured, the permanent could not be spoken; yet the teaching of impermanence was intended for the permanent—how could there be a secret?" Baoliang states: "From here down, he is about to extensively elaborate on vimokṣa; hence first revealing that the sage's mind has only secret words and no secret treasury is precisely expanding upon the secret of mind." Daohui's notes state: "Previously he disclosed the secrets of body and speech; here he discloses the secret of mind." Zhixiu states: "From here down, he reopens the secret of speech."
13.5
"For example, an illusionist's mechanical wooden figure... (up to) ...all buddha-World-Honoured Ones have a secret treasury."
13.6
Sengliang states: "The illusionist's art is shallow, and he does not want others to know it; the Tathāgata is not shallow, and always wants others to know. How could it be called a treasury?" Huidan states: "What an illusionist creates is only to make people see it, not to make people attain it; the Buddha is not like that, always wishing that sentient beings attain what I have attained. How could it be called a treasury?"
13.7
The Buddha praised Kāśyapa: "Excellent, excellent!... (up to) ...if the wise fully comprehend it, it is not called a treasury."
13.8
Sengliang states: "In the metaphors from here down, the Buddha validates what Kāśyapa said. Although the autumn moon is bright, only those with eyes see it; for those without eyes, it is called hidden. The Buddha's Dharma is also like this: for the wise it is revealed, while for the foolish it is concealed." Baoliang states: "The Buddha extensively speaks ten metaphors. The first eight metaphors exclusively clarify that there is no secret treasury. The ninth metaphor explains the teaching, clarifying that the reason he did not speak the profound Dharma first was for the sake of sentient beings. The tenth metaphor clarifies that if sentient beings do not study within these teachings of the five periods, it is not because the Buddha begrudged them anything. This is the first metaphor."
13.9
"Good son! For example, suppose a person hoards gold and silver... (up to) ...therefore it cannot be called a secret treasury."
13.10
Sengliang states: "These all clarify the meaning that the Buddha has no secret treasury."
13.11
"Good son! For example, suppose an elder, though he has an only son... (up to) ...day and night diligently teaches him the half-syllable."
13.12
Sengliang states: "Teaching the small first and the great later seems as if there were concealment; therefore he explains it with a metaphor. Sentient beings are fully fettered and should hear the complete teaching; principle and destiny resonate with each other, which is the meaning of going to the teacher. If the mind is small and hears the teaching of full syllables, it certainly cannot receive it, which is compared to not achieving success quickly. Hence he speaks of all phenomena being impermanent to guide them in, which is like leading them back. The biased teachings of the three vehicles are compared to the half-syllable."
13.13
"...and does not instruct him in the treatise on grammar (vyākaraṇa). Why? Because he is childish and his strength is not yet capable."
13.14
Sengliang states: "The six practices of the Mahāyāna are the metaphor for the full syllables."
13.15
"Good son! If after the elder taught the half-syllable... (up to) ...how could one say that the Tathāgata has a secret treasury?"
13.16
Zhixiu states: "This clarifies that because of the lack of capacity for the great, it brought about the response of the small teaching. How could it be that he begrudged and concealed it, not preaching it?"
13.17
The Buddha said: "Excellent, excellent, good man! [...] namely, that the Tathāgata is permanent and unchanging."
13.18
Zhixiu notes: He combines the metaphor to conclude the essential principle.
13.19
"Furthermore, good man! It is, for example, like the summer months [...] yet the Buddha, the Tathāgata, truly has nothing hidden."
13.20
Baoliang notes: If one does not study within the Buddha's teachings of the five periods, how could that be the fault of the Buddha?
13.21
Kāśyapa said again: "I certainly know that the Tathāgata, the World-Honoured One, [...] what is the meaning of being permanently abiding and unchanging?"
13.22
Sengliang notes: He verifies the half-letters mentioned above. Sengzong says: He receives the understanding and presents what he holds in mind. However, because the past words have not yet been washed away, people's doubts have not been removed; now he extensively cites the past verses to explain the reason for deploying the provisional teachings.
13.23
The Buddha said: "Good man! For the sake of all śrāvakas [...] how could that person's tongue not fall out?"
13.24
Sengzong notes: He extensively sets forth the origins of expounding the verses, in order to reveal that the establishment of the teachings varies according to the occasion.
13.25
Kāśyapa said again: "As the Buddha has spoken [...] and to which direction does this one who departs go?"
13.26
Sengliang notes: This verifies that there is no concealment. It is also intended to use what is inferior to illustrate what is superior, clarifying that the two vehicles still do not have it, let alone the Tathāgata. Sengzong says: The preceding verse verifies nirvāṇa with remainder, while this verse verifies nirvāṇa without remainder. Although it adduces a single verse as a whole, the intent lies merely in the latter half of the verse. That 'his traces cannot be tracked' means that both body and cognition are extinguished. This was also spoken in the past, so it must now be brushed away. Below it is explained: 'He is close to bodhi.' Bodhi and nirvāṇa have no location; the matter transcends worldly feelings, so it is said to be 'difficult to track.' The verse's meaning is like this: who could understand it?
13.27
The Buddha said: "Kāśyapa! As for accumulation [...] one who is not greedy for food is called content."
13.28
Sengliang notes: He clarifies that if even the saṃskṛta, which has provisions, does not accumulate or hoard, how much less does the asaṃskṛta, which requires nothing? Baoliang says: Accumulations are of two kinds: first, saṃskṛta; second, asaṃskṛta. This means accumulating myriad practices on the Path, not worldly wealth or treasures. When śrāvakas grasp at characteristics and practice the Path in their minds, they do not attain its true ground; therefore it is called saṃskṛta. Furthermore, cultivating goodness while conforming to characteristics is distant from the fruit of buddhahood, which is termed saṃsāra all day long. As for the asaṃskṛta practice of the Tathāgata: if one can scrupulously follow the six practices to cultivate the Path and advance in virtue without grasping at the characteristics of existence and non-existence, it is named asaṃskṛta. Furthermore, if one forgets characteristics and practices the Path, one attains the fruit of buddhahood quickly; speaking of the fruit within the cause is also called asaṃskṛta.
13.29
"That 'his traces are difficult to track' means he is close to the unsurpassed [...] enters parinirvāṇa in the mahānirvāṇa."
13.30
Sengzong notes: 'Departing with nowhere to go' means that although there is the name of emerging from suffering, when it reaches the ultimate, there are no traces in this place, and hence no going. Therefore, 'between these śāla trees' means that the traces of the dharmakāya are wondrously transcendent and difficult to track; relying on mahāvimokṣa, he manifests extinction.
13.31
The Buddha told Kāśyapa: "What is called 'great' [...] if one person is equipped with all eight, they are the most supreme."
13.32
Sengliang notes: He answers that question. The latter line states, 'extensively expounded for sentient beings.' The principle of permanence has already been declared; what is now expanded is the meaning of 'great.' Sengzong says: In the 'Chapter on the Virtues of the Name,' he did not fail to briefly bring up and explain the great body, but he had not yet explained the meaning of 'great'; therefore, he here cites the eight awakenings of a great person, taking encompassing containment as the meaning. Zhixiu says: Above it was said that this mahānirvāṇa can establish great meaning, but the reason had not been explained. Now he clarifies that because it has great virtue, it establishes great meaning. Mingjun notes: This specifically expands on vimokṣa. The 'Chapter on the Virtues of the Name' above already briefly clarified vimokṣa and also roughly explained why it is called 'great' today. Of the myriad virtues of the ultimate fruit, it briefly raises three to form the secret store. But as for using the single virtue of vimokṣa to serve as the title of the sūtra: nirvāṇa is a general name for being free of entanglements, and because it has many meanings, interpreting it as vimokṣa is one of them. Therefore it was asked: 'How is it with regard to this sūtra?' That is, requesting the name of the sūtra, the power of the sūtra, and its propagation. 'Ultimately reaching the other shore' is precisely asking about vimokṣa. Therefore, the answer in the previous chapter stated: 'Subduing all fetters and afflictions, and all māra natures, he abandons his body and life in the mahānirvāṇa.' This has already briefly revealed vimokṣa. One question was omitted: 'How many kinds of expounding the Dharma are there?' The four marks above already expanded on the method of propagation from the previous chapter. From nirvāṇa with and without remainder down to this point, the three virtues are fully expanded. From the subsequent 'Chapter on the Four Reliances' downward, the persons who propagate are extensively revealed.
13.33
"What is called nirvāṇa is free from all sores and warts [...] therefore it is called mahāparinirvāṇa."
13.34
Sengliang notes: Sores are an analogy for suffering. Because it is free from suffering, it is called nirvāṇa. If one only cures oneself, it is not called great extinction; extinguishing all suffering is truly called great extinction. That 'all have already been cured' means having faith; though not immediately healed, it is already the cause of healing. Sengzong says: Above he explained the meaning of 'great'; here he explains the meaning of 'nirvāṇa.' Sores and warts are entanglements; being free from sores and warts is precisely vimokṣa. Here he first clarifies the ability to cure sentient beings, adducing a physician as a metaphor; proceeding downwards, he sets forth the essence and extensively clarifies vimokṣa.
13.35
"Mahāparinirvāṇa is called the place of vimokṣa [...] because of its profound meaning, it is called mahānirvāṇa."
13.36
Sengliang notes: In the mind subsequent to the vajropamasamādhi, where afflictions are exhausted, one attains nirvāṇa.
13.37
Bodhisattva Kāśyapa said again to the Buddha: [...] "Therefore, nirvāṇa is named free from sores and warts."
13.38
Baoliang notes: According to the text below, nirvāṇa can serve as the locus of causes and conditions of vimokṣa for all sentient beings. Sentient beings of Jambudvīpa are of two kinds: first, those with faith; second, those without faith. Explaining those with faith has two interpretations: first, from the Buddha's appearance in the world, those who cultivate according to the teaching and establish faith as the foremost faculty are all called 'already cured'; from before its establishment down to those whose faith is unfixed and who do not avoid being icchantikas, they are bundled together as people without faith. Second, those who encounter the Buddha and can give rise to a single thought of goodness or more, up to establishing faith as the foremost faculty, are all called 'already cured'; those who cannot give rise to a single thought of goodness are all considered without faith.
13.39
"World-Honoured One! What is named nirvāṇa?" "Good man! Nirvāṇa is called vimokṣa."
13.40
Sengliang notes: Because he is about to clarify form and cognition as vimokṣa, he brings forth this question. That nirvāṇa is named vimokṣa: in the past, nirvāṇa was spoken of as the vimokṣa among the three factors; now he rectifies its name. Sengzong's Jingyi ji says: The wondrous essence of perfect virtue resides beyond the myriad entanglements, and is therefore called vimokṣa. Nirvāṇa is a word of that country; interpreting its meaning there would have different expressions, while here 'vimokṣa' is the name translating and explaining its meaning. In the past it was called solitary-extinction vimokṣa. The reason it was called nirvāṇa was that body and cognition were regarded as entanglements, so extinguishing entanglements was taken to be vimokṣa. Zhixiu says: Below there are three turns: first, setting forth the essence; second, the Buddha revealing its intent through metaphors; third, revealing the similarities and differences between the metaphor and what is illustrated. Because the past discernment of vimokṣa held that both body and cognition are non-existent, it improperly covered the fruit of buddhahood. Therefore, this first turn rectifies the name of vimokṣa.
13.41
Kāśyapa said again: "What is called vimokṣa [...] is not known by any of the śrāvakas and pratyekabuddhas."
13.42
Sengliang notes: 'Either is form or is non-form': taking freedom from entanglements as vimokṣa, the body and cognition free of entanglements are also vimokṣa. He first determines this. In the vimokṣa of the two vehicles, the extinction of saṃsāric afflictions of fragmented lifetimes is called vimokṣa, but their body and cognition are saṃskṛta and not vimokṣa; the body and cognition of the Tathāgata are asaṃskṛta and receive the name vimokṣa. 'How does it abide?': meaning that by relying on conventional designations, its meaning can stand and abide; if it has no form, on what does the name of vimokṣa abide? 'Non-form': the body and cognition of a śrāvaka also lack coarse bonds; merely because they are meager, they are described as non-form. Sengzong says: Intending to clarify freedom from entanglements, he first rectifies its essence. If the essence is not non-existent, then solitary extinction is revealed as provisional. Discussing its pivot, it lies in form. Now saying that the śrāvaka is non-form means that they cannot manifest bodies across the six destinies. That it is called non-form for the sake of sentient beings means that the past teaching only spoke of abandoning the body into complete extinction, not speaking of the three factors. Lacking the three factors, there is no form of responsive manifestation of the dharmakāya; hence it is called non-form. 'How does it abide?': provisionally grasping the past teaching of non-form as an objection, he wishes to have the Buddha explain that people of the two vehicles are not entirely without form; therefore the Buddha uses the stage of neither perception nor non-perception as an analogy, where there is truly subtle form though it is spoken of as non-form. The nirvāṇa of the two vehicles is also like this: they have minor responsive forms, but it simply could not be taught at that time.
13.43
At that time, Bodhisattva Kāśyapa said again to the Buddha: [...] "the meaning of the practice of vimokṣa of the mahāparinirvāṇa."
13.44
Sengliang notes: Sentient beings have different preferences; extensively praising vimokṣa clarifies that there is no suffering that is not exhausted and no bliss that is not complete. Conforming to sentiments and meeting their wishes, it guides and draws in many. Sengzong says: Wishing to cause the virtue free of entanglements to be revealed to those who have not yet heard it, he requests again, which is to say, expounding extensively for sentient beings.
13.45
The Buddha praised Kāśyapa: "Excellent, excellent! [...] therefore the Tathāgata is not said to end his life."
13.46
Sengliang notes: Birth, old age, sickness, and death are the roots of all suffering, so they are clarified first. Mentioning death twice means that the former clarifies dying of old age, while the latter clarifies dying of sickness. Mingjun notes: Below, this expands on the full endowment of the eight flavors from the 'Chapter on the Virtues of the Name.' The previous text only said that the fifth is not aging and the sixth is not dying, omitting birth and sickness; here it fully relates the four afflictions.
13.47
"The Tathāgata is pure and free from defilement [...] giving rise to thoughts of greed and plundering; vimokṣa is not like this."
13.48
Mingjun notes: This expands on the fourth, coolness. Sores, warts, and disputes are all not cool; expanding upon occasions and extending by category, the rest follow this pattern.
13.49
"Furthermore, vimokṣa is named peaceful and still [...] true vimokṣa is none other than the Tathāgata."
13.50
Mingjun notes: This expands on the third, peace. When not at peace, one seeks companions; in unsurpassed security, free from sorrow and joy, there is no need for companions.
13.51
"Furthermore, vimokṣa has no dust or defilement [...] true vimokṣa is none other than the Tathāgata."
13.52
Mingjun notes: This expands on the eighth, bliss. Suffering takes torment as its meaning; now clarifying freedom from torment reveals bliss.
13.53
"Furthermore, vimokṣa is named the unmoving phenomenon [...] true vimokṣa is none other than the Tathāgata."
13.54
Mingjun notes: This expands on the first, permanence. Impermanence flows and moves unceasingly; here, being vast as the ocean is used as an analogy. The previous chapter explained greatness by means of permanence; now this explains permanence by means of greatness. Reversing and alternating form the meaning; down to 'unsurpassable,' it is also like this.
13.55
"Furthermore, vimokṣa is named the constant phenomenon [...] true vimokṣa is none other than the Tathāgata."
13.56
Mingjun notes: This expands on the second, constancy. Permanence takes non-transmutation, immobility, and steadfastness as its meaning; constancy takes perpetual changelessness as its meaning; they are also just complementary terms. The reason it has not yet adduced empty space being boundless and traceless is presumably to speak of that which is constantly so throughout.
13.57
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Thirteen
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- 大般涅槃經集解 — Classical Chinese