大般涅槃經集解 15

English (machine translation) 15

Language: English

15.1

Explaining the correlation of the four fruits to bodhisattvas; the positions explaining the three vehicles and ten stages; extracting the incident of Māra turning into the Buddha from the Ghoṣila Sūtra; the events of the first thirty years of the remaining eighty years of the True Dharma; explaining the long or brief cultivation of causes by the four reliance persons; discerning the marks of faith and non-faith.

15.2

Chapter 8: The Four Reliances

15.3

Sengliang states: This chapter answers the question of 'how one attains the vast', expanding upon the above relying on the sūtra to circulate it. The four marks speak of their virtue; these four point out the dwellings of the persons. The reason for speaking of circulation is that the Tathāgata's vimokṣa is abstruse in principle and distant in application; fearing that in later times there would be no one to propagate it, and people would not generate faith in the permanently abiding cause and effect. If they do not believe in the fruit, they will not practice the cause, and although spoken it would be of no benefit; therefore, circulation is first discerned. It is broadly divided into eight sections: First, correlating the marks of the four persons with respect to the bodhisattva stages. Second, revealing the marks of the necessity of the four reliances. Sengzong and Baoliang state: Clarifying the method for subduing Māra. Third, identifying the time and place of circulating the sūtra. Zhixiu states: Broadly setting forth the transforming efficacy of the four reliance persons. Fourth, discerning the distance of cultivating causes by the masters and disciples of the four persons. Fifth, explaining the faults of not believing in the four reliances and the virtues of those who believe. Sengzong states: Exhorting faith in the sūtra. Sixth, clarifying that one should revere and respect the teacher. Seventh, recounting the benefits of the four reliance persons, meaning that relying on the sūtra for cultivation and removing the eight kinds of impurity, though inwardly transgressing precepts, one does not lose the field of merit. Sengzong states: Selecting the field of merit. Baoliang states: Broadly clarifying the marks of the field of merit. Eighth, unifying the essential purport to clarify that the person who can understand the Dharma is himself the Dharma, not contradicting past expositions.

15.4

The Buddha further told Kāśyapa: "Good son... [up to] ...being reliances for the world, bringing ease and bliss to humans and devas."

15.5

Sengliang states: Propagating the Dharma in the degenerate age is not the station of śrāvakas. Yet correlating it with bodhisattvas is merely because śrāvakas leave home in the Dharma robes and their bodies are upright, so they are correlated. Bodhisattvas establish the principle of self-rectitude; though concealing their traces in the worldly stream, they are pure and unstained, comparable to arhats. This is the first of the eight sections below, correlating and revealing the marks of the four persons. Relying on the śrāvaka's cutting off of seeing the noble truths and desire-realm contemplation to correlate with the bodhisattva's cutting off of afflictions of the three realms, beginning and end make two persons. Relying on the śrāvaka's three-realm contemplation to correlate with that which is cut off by the bodhisattva as traces (vāsanā), beginning and end make two persons, together making four persons. Sengzong states: 'Protecting the True Dharma' means not allowing heterodoxy to invade or destroy it. 'Establishing' means causing the Dharma not to fall. 'Recollecting' means keeping it without forgetting. Zhixiu states: In this first section there are three passages: this first passage generally brings up the number and praises their virtues.

15.6

"What are the four? There is a person who appears in the world possessing the nature of afflictions; this is named the first."

15.7

Sengzong states: In the ranks of śrāvakas, it begins with inner ordinary persons and ends with arhats. In the ranks of bodhisattvas, it begins prior to the stages of abiding and ends in the ten stages. A partial similarity is taken to correlate them. Here, from the four mindfulnesses up to the worldly supreme dharmas, it correlates with the thirty minds prior to the stages of abiding; all are paths of suppression, not yet having attained the true uncontaminated state. Baoliang states: Beginning to attain the provisional nominal emptiness of phenomena, subduing the heavy grasping of seeing the truths. Zhixiu states: The following is the second passage, listing the number and assigning the ranks. According to the Sūtra on Cutting Off Fetters: 'Attaining the emptiness of sentient beings, up to the seventh rank of mind and above.' With faith foremost, the five faculties are established, yet one has not entered the true uncontaminated state. Like the śrāvaka, it begins with the heat dharmas and ends with the worldly supreme dharmas.

15.8

"The srotāpanna and the sakṛdāgāmin; this is named the second."

15.9

Sengzong states: The śrāvaka takes seeing the truths as coarse and contemplation as subtle; the bodhisattva takes the three realms as coarse and residual habit energy (vāsanā) as subtle. Now at the final mind of the sixth station, cutting off the fetters of the three realms completely is like the srotāpanna cutting off seeing the truths completely. Entering residual habit energy at the seventh abiding is like the sakṛdāgāmin entering the fetters of contemplation. Baoliang states: From the first stage up to the sixth stage, as long as a single hair of delusion is not yet exhausted, it is like the srotāpanna exhausting the delusions of seeing the truths and the sakṛdāgāmin exhausting the six grades of fetters of desire-realm contemplation, realizing the fruits and practicing toward them. But as long as a single hair of delusion in the desire realm is not yet exhausted, one is still named a sakṛdāgāmin, because of not yet having left the desire realm.

15.10

"The anāgāmin; this is named the third."

15.11

Sengzong notes: When the defilements of the desire realm are exhausted and one encroaches upon the contemplation [defilements] of the two higher realms, not returning to the lower realm to take birth, this clarifies that from the eighth stage upward, having severed both coarse and subtle [defilements] outside the three realms, one does not return to take birth in the three realms. But the seventh stage is not like this, for it is possible to have a body in the desire realm. If one who attains the seventh stage never advances to the eighth stage, then the designation 'non-returner' would not be evident. In terms of the force of this doctrine, it should apply through the tenth stage, but it is only to praise the tenth stage that it is matched with the fourth person. Baoliang says: When the sixth stage is fulfilled, one subsequently advances in what is severed, up to the ninth stage where defilements of form and mind are severed; the coarse obstacles being exhausted, one no longer takes birth in the three realms. Thus, it is analogized to the person of the third fruit.

15.12

The arhat is called the fourth."

15.13

Sengzong notes: The sūtra states, 'Bodhisattvas of the tenth stage should be known to be like the Buddha.' If there is an elephant king, his gaze and physical appearance resemble the Buddha's. Therefore, the preceding question said: He is not truly an arhat, but his measure is equal to an arhat. The matter indeed corresponds to the analogy. Since the Śrāvaka arhat is adjacent in rank to the Buddha, by his luminous and supreme function of wisdom and his deportment, his measure is equal to the Buddha's arhat. Baoliang says: The arhat has exhausted the bonds of the three realms, yet his trace latencies are not yet removed; this is taken to be analogous to the bodhisattva of the tenth stage whose coarse obstacles of form and mind are exhausted, but the source from which form and mind accumulate and arise has not yet been severed; hence it is taken as an analogy. Zhixiu says: The arhat is the culmination of the four fruits, and the tenth stage is the culmination of the myriad practices; the principle is the same.

15.14

"These four kinds of persons appear in the world [...] being refuges for the world, pacifying and gladdening humans and devas."

15.15

Zhixiu notes: Below this is the third section, which broadly reveals their virtues and stages.

15.16

"What is meant by possessing the nature of afflictions [...] is called an ordinary person, and not the eighth person."

15.17

Sengzong notes: When combined, they make four; when distinguished, they make eight. Thus the Śrāvaka and the bodhisattva each have their respective inclinations, making eight. Just as the sixteenth thought-moment definitively establishes the first fruit, from the fifteenth thought-moment downward is the proximate inclination, and the five preliminary means are the remote inclination. Now the bodhisattva takes the sixth stage as the fruit, from the fifth stage downward as the proximate inclination, and the thirty minds as the remote inclination. The arhat takes the exhaustion of the three realms as the fruit, and from the unobstructed path downward as the inclination; the intermediate fruits and inclinations are deduced in thought. Thus, though the name 'eighth' is the same, higher and lower are different. Fearing people might misunderstand, it distinguishes them again, saying: This is the name for the stage prior to the abodes. First, from not yet having attained the emptiness of dharmas of provisional designations, being adjacent to the four stations of mindfulness, is called the stage of dry wisdom. Second, from attaining the four stations of mindfulness and above, up to the supreme worldly dharma, where the faculty of faith is established, is called the stage of nature. Third, from ascending to the mind of acceptance of suffering onward, up to not yet attaining the fruit of srotāpanna, is called the stage of the eight acceptances. Fourth, having completely severed the view of the truths, is called the stage of seeing. Fifth, attaining the fruit of sakṛdāgāmin, is called the stage of thinness. Sixth, attaining the fruit of anāgāmin, is called the stage of departure from desire. Seventh, the fruit of the arhat, is called the stage of having completed the task. Eighth, the stage of the pratyekabuddha; ninth, the stage of the bodhisattva; tenth, the stage of the Buddha. Counting from the top down as the first, down to the stage of the eight acceptances, these are the ranks of the noble ones. Now it says, 'not this eighth person,' meaning that the ordinary person in the stage of nature is the first refuge. Why is it necessary to make this distinction? In the ten stages of the former Hīnayāna teaching, there were two distinctions of cause and fruit: from the stage of nature to the stage of the eight acceptances were all inclinations toward the srotāpanna. Now in the Mahāyāna ten stages, there is no difference between cause and fruit, but when taking the stage of nature as the first refuge, fearing that people might still hold the old conception and think that all those inclined toward srotāpanna are persons of the first refuge, wishing to specify the stage of nature, it sets aside the stage of the eight acceptances.

15.18

"The eighth person is not called an ordinary person; he is called a bodhisattva and is not called a Buddha."

15.19

Fayao notes: The name 'eighth person' might also be confused with the Buddha. Counting downward from the Buddha, this stage is the eighth; counting upward from this stage, the Buddha is again the eighth. Now designating him as a bodhisattva makes it clear that he is not the Buddha as the eighth.

15.20

"The second person is called a srotāpanna [...] is called a bodhisattva who has already received prediction."

15.21

Sengliang notes: Bodhisattvas have three ranks. Attaining the taintless state at the first stage is the rank of mind; the taintless state at the eighth stage is the rank of body; the tenth stage is the rank of Dharma King. This clarifies that this second refuge has not yet attained the two ranks of the eighth stage and above. Fayao says: The ten stages are established as three dwelling places. The three dwelling places are: the sixth stage and downward, not yet having exited the defiled lands of the three realms, is one dwelling place; the seventh stage is intermediate between the two lands, neither pure nor defiled, as one dwelling place; from the eighth stage upward, ideation of marks is entirely exhausted, termed the pure land, as one dwelling place. This means that this second person has not yet attained the dwelling place of the seventh stage and above. Sengzong says: Why it is necessary to clarify the name is because the noble ranks are three, yet this person is the second of the four; fearing confusion with the second of the noble ranks, it must be distinguished. The third person is the second of the noble ranks, which is the third of the four. Baoliang says: With respect to the person of the second refuge, counting upward, the third is the second, and the fourth is the third. Although he has not yet attained this rank, he has already received prediction and ascended to noble taintlessness.

15.22

"The third person is called an anāgāmin [...] this is called the third person."

15.23

Sengzong notes: Regarding 'adventitious defilements', the delusions outside the three realms are considered old, while the delusions within the three realms are considered adventitious, taken in the sense of the fundamental. As in the preceding chapter's explanation of the lamp's embers, it subsequently illustrates the meaning of non-returning.

15.24

"The fourth person is called an arhat [...] is called the supreme among humans and a place of refuge."

15.25

Huilang notes: Briefly listing three virtues, it explains the arhat: severing all afflictions explains 'slayer of thieves'; realizing personal benefit explains 'worthy of offerings'; having completed what was to be done explains 'non-arising'. This is as explained in the 'Introductory Chapter'.

15.26

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, [...] nor would they revere, remember, and rely on them."

15.27

Daosheng notes: Those who grasp at impermanence are bound to fear the teaching of permanence. If they are bound to fear it, then when the four refuges come forth to transform, they will consider them Māras. Sengliang says: The second explains the characteristics of those who should be relied upon. It is commonly said that one relies on the Dharma and not on the person; now setting aside the Dharma and relying on the person, one fears the way of Māra confounding the true; therefore, it subsequently cites the canonical sūtra as proof. Māra creates confusion; if one can rely on the Dharma, one does not need to rely on the person. Sengzong says: Intending to clarify that Māra corrupts and confuses in an evil age, it is essential that the four refuges subdue him with their methods; it first assumes words about reliance. In the text on conquering Māra, there are roughly five sections: first, citing the Ghoṣila Sūtra to pose a challenge; second, using an analogy to show that Śrāvakas must rely on bodhisattvas; third, showing that bodhisattvas, through the power of the sūtra, know how to subdue Māra; fourth, showing that Māra has no fear in his mind toward the two vehicles, and only the power of the persons of the four refuges can subdue him; fifth, showing that Śrāvakas give rise to terror toward external Māras. This is the first, citing the sūtra to pose a challenge, meaning that Ghoṣila is a srotāpanna, yet still could not escape being ruined by Māra, so how much less could others? Below, holding fast to objects is an analogy for the srotāpanna, who in principle should not be confused by Māra; in the immediate presentation of forms and deportment, they cannot but be perplexed.

15.28

The Buddha said: "Good son! Regarding what I have taught, [...] having done so, they will experience happiness through the long night."

15.29

Daosheng notes: This clarifies that teachings on permanence have the true and the false, and one must not disbelieve them. Sengliang says: By relying on the sūtra's Dharma to examine reality, one knows the goodness or evil of the speaker. Zhixiu says: Next it clarifies that the world should rely on these four persons to receive the method for conquering Māra. Kāśyapa made two challenges in total, before and after: the first was that Māra can manifest the Buddha's form, so how can the true and false be distinguished? In this reply there are two intentions; this is the first, provisionally allowing that good and evil can be distinguished.

15.30

"Good son! It is like a thieving dog entering someone's house at night, [...] like that thieving dog, he will never return."

15.31

Sengzong notes: Māra is compared to the dog. When a dog wishes to steal, it must see that externally there is no guardian, and internally there is the darkness of night; thus it can enter. Māra is also like this: externally there are no good friends and teachers, and internally there is ignorance covering the mind, so Māra can bring about confusion. The wisdom of hearing is very lowly, analogized to the maidservant. Making use of faint light, examining the truth and falsity of Māra, by the power of the five bindings, Māra immediately departs. Zhixiu says: Exhorting practitioners to examine Māra through principle is precisely the method of examining Māra.

15.32

Kāśyapa said to the Buddha: "World-Honoured One, [...] what they say may not necessarily be trustworthy."

15.33

Sengzong notes: The intention of this question clarifies that the four refuges are of no benefit. Why? If one has the power to subdue Māra, then one does not depend on the four refuges; if one cannot subdue him, then their deportment and forms are confounded with each other, so how can they be discerned? Zhixiu says: This is the second challenge.

15.34

The Buddha said: "Kāśyapa, good son! As I have spoken, it is indeed so; it is not otherwise."

15.35

Sengliang notes: The meaning of the reply is that if it were a bodhisattva, it would not be otherwise. It is for the Śrāvakas that I speak of subduing Māra; because Śrāvakas have not practiced the Mahāyāna, they must rely on them. By relying on the four refuges, they attain the method to subdue Māra. Zhixiu says: The reply has two intentions; this is the first. Provisionally conceding it, he clarifies that if one can indeed subdue Māra, one can truly approach nirvāṇa.

15.36

"Good son! It is for Śrāvakas with the fleshly eye [...] such a Buddha vehicle is supreme and most excellent."

15.37

Sengliang notes: The principle of permanence is outside saṃsāra, while the divine eye originally functions by seeing beyond obstacles; if it cannot recognize this, it is inferior to the fleshly eye that can recognize it. Sengzong says: If one can surely subdue Māra, then one does not depend on the four refuges; I spoke only for the sake of the Śrāvakas. Zhixiu says: Below is the direct reply to the question, having three sections; this is the first, clarifying that those who should learn to subdue Māra are only Śrāvakas, not those who have not entered the Buddha-Dharma at all; thus they require the four refuges.

15.38

"Good son! It is like a man who is brave, robust, and mighty, to whom the timid and weak always come to rely."

15.39

Sengliang notes: Having the four vast vows is analogized to the brave warrior. Fearing saṃsāra is analogized to cowardice. Baoliang says: Below there are two analogies: first, clarifying that when the Buddha was in the world, the Buddha taught Śrāvakas the method to subdue Māra; second, from 'evil dragon' downward, analogizing that after the Buddha passed away, the persons of the four refuges appear to teach Śrāvakas the method to subdue Māra. The brave one represents the Buddha having the ten powers and four fearlessnesses. The timid represents the Śrāvakas. Zhixiu says: In this reply, the second section adduces four analogies; this is the first analogy.

15.40

"That brave person constantly instructs the timid: [...] practice and study the spear-way, long hooks, and lassos."

15.41

Sengliang notes: This analogizes the three cultivations to guard against evil. Huilang says: The three wisdoms—wisdom from hearing is like the bow, wisdom from reflection is like the arrow, and wisdom from cultivation is like the lance, and so forth.

15.42

"He also tells them: 'In warfare, [...] one should generate in one's mind a brave and valiant resolve.'"

15.43

Sengliang notes: Traversing the perils of saṃsāra is like treading on a naked blade. One should view those among humans and devas who give rise to cowardice: the inverted delusions of saṃsāra have no root, analogized to that cowardice. Generating understanding from principle has roots and is hard to shake, which is self-analogized to bravery.

15.44

"Sometimes there are people who lack courage [...] will soon scatter and be ruined, like that thieving dog."

15.45

Sengliang notes: Māra is like the thieving dog; even if he falsely assumes the Buddha's form, he lacks the Dharma within. If he sees that the Śrāvaka is not afraid, he will not be able to cause confusion.

15.46

"Good son, the Tathāgata is also like this, telling all Śrāvakas: [...] grieving and unhappy, he retreats by the way he came."

15.47

Zhixiu notes: Combining the analogy.

15.48

"Good son, just as that strong man does not study under others […], he will never be terrified or frightened in this matter."

15.49

Sengliang comments: Those who practice the Great Vehicle do not need to rely on others for two reasons: first, because their accumulation of virtue is deep and vast; second, because through the power of the Great Vehicle sūtras, they are naturally able to subdue Māra. This is the first, revealing the bodhisattva's virtuous practice, which is why they are fearless.

15.50

"Good son! It is like someone who obtains an agada medicine […], he can also subdue them and cause them not to arise again."

15.51

Sengliang comments: The second [reason] uses a simile for the power of the sūtras.

15.52

"Furthermore, good son! It is like a nāga […], either by casting its gaze or by breathing out venom."

15.53

Sengliang comments: Above it was said that one who practices the Great Vehicle can cause the deeds of Māra not to arise, yet when the Buddha was beneath the Bodhi tree, Māra was present, so the statement that there were no deeds of Māra seemed false. Therefore, this single simile is used precisely to reveal that the bodhisattva uses the power of subduing Māra to gather in the śrāvakas, and at the same time dispels this doubt. The nāga is a simile for Māra.

15.54

"Therefore, all lions, tigers, leopards […], or touching its body, none will fail to lose their lives."

15.55

Sengliang comments: A simile for the two vehicles.

15.56

"There is someone skilled in dhāraṇīs,"

15.57

Baoliang comments: A simile for the four refuges.

15.58

"who, through the power of the incantation,"

15.59

Huilang comments: A simile for the power of the sūtras.

15.60

"can cause such evil, venomous nāgas […], gentle, docile, and subdued, entirely fit to be mounted and ridden."

15.61

Baoliang comments: This directly clarifies that the four refuges, through the power of the sūtras, not only can subdue Māra, but can also gather in the two vehicles.

15.62

"When beasts such as these see that person skilled in incantations, they are immediately tamed."

15.63

Sengliang comments: Singling out the simile of the lions and other beasts clarifies that the reason for subduing Māra is precisely to gather in the three vehicles; this reveals the original intention of subduing Māra beneath the Bodhi tree in the past.

15.64

"The śrāvakas and pratyekabuddhas are also like this: […], without giving rise to fear, their minds still pursue Māra's deeds."

15.65

Huilang comments: This applies the simile of the beasts fearing the nāga, while the nāga fears nothing.

15.66

"Those who study the Great Vehicle are also like this: […], and for their sake extensively expound various wonderful dharmas."

15.67

Huilang comments: Just as that master of incantations subdues the nāga in order to tame all the beasts.

15.68

"When the śrāvakas and pratyekabuddhas see that Māra has been tamed, […], they do not create obstacles within the true Dharma."

15.69

Huilang comments: Just as those beasts are tamed because they see the nāga subdued.

15.70

"Furthermore, good son! The śrāvakas and pratyekabuddhas […], for hundreds of thousands of koṭis of kalpas will not fall into the evil destinies."

15.71

Zhixiu comments: The third turn concludes the above purport. It clarifies that the reason why the śrāvakas should rely on the Great Vehicle sūtras and those who study the Great Vehicle is truly precious.

15.72

At that time, the Buddha addressed Bodhisattva Kāśyapa: […], 'this subtle and profound classic of the Great Nirvāṇa.'"

15.73

Sengliang comments: The third [section] distinguishes the time and place of propagation. 'After my nirvāṇa' is the time. 'There will be slanderers' is the place.

15.74

Bodhisattva Kāśyapa said to the Buddha: […], 'will be able to rescue these slanderers of the Dharma?'"

15.75

Zhixiu comments: The question has two meanings: first, asking how long after the extinction slander will occur; second, asking what sort of people will be able to provide rescue and protection, wishing to reveal the persons of the four refuges.

15.76

The Buddha told Kāśyapa: "Good son, […] and only thereafter will it submerge into the earth."

15.77

Sengliang comments: When it is practiced, it is manifest; when it is not practiced, it is concealed; it is not that it disappears entirely. Sengzong says: After the Buddha's extinction, the True Dharma lasts for five hundred years, and the Semblance Dharma also lasts for five hundred years. Now speaking of forty years is based on the initial period after the Buddha's nirvāṇa within the True Dharma. Baoliang says: When the Buddha was in the world, he expounded the Dharma for fifty years in all; those who were of the same age as the Buddha had already passed away. As for those who received the path in their middle years, although the Buddha had entered nirvāṇa, this generation of people was able to propagate it, which took precisely about forty years. When this generation passed away, after that the teachings naturally declined and became corrupt.

15.78

"Good son! It is like sugarcane, non-glutinous rice, rock sugar […], all saying that this flavor is the foremost among flavors."

15.79

Sengliang comments: A simile is provided for those who practice the sūtra. Sengzong says: There are three similes within this. The first simile clarifies not relying on the persons of the four refuges; the next simile clarifies that followers of the Small Vehicle do not need the persons of the four refuges; the last simile clarifies that they are the persons of the four refuges. The last simile clarifies that those who practice the Great Vehicle propagate it naturally of themselves; how could they wait for external dissemination?

15.80

"Or there may be someone who eats purely millet […], 'What I eat is the foremost.'"

15.81

Sengliang comments: A simile for those who do not practice it. Sengzong says: This person clings tenaciously, so those who propagate it can never penetrate.

15.82

"Because these persons of little merit receive karmic retribution […], like that person of merit eating non-glutinous rice."

15.83

Huilang comments: Raising the two similes to correspond to the places where it is practiced and where it is not practiced.

15.84

"Good son! It is like a king living in deep mountains […], fearing that it would run out, he ate only millet and barnyard grass."

15.85

Sengliang comments: Having many burdens of defilement and a weak mind for the Great Vehicle is compared to the perilous difficulty. Compassion being scarce, he cannot propagate it widely, which is compared to cherishing the non-glutinous rice and not eating it for fear of exhaustion. Expounding only the Small Vehicle, whose nourishing benefit is minimal, is compared to eating only millet and barnyard grass. Sengzong says: The perilous difficulty of deep mountains illustrates that the path of widespread propagation is not without ways through, but is rugged and hard to enter. It is not that there are no Great Vehicle classics, but that they are kept secret and not transmitted, which is compared to greedily cherishing them and not eating them. Baoliang says: The leader who converts others via the Small Vehicle is compared to that king. Heavy obstacles of ignorance are compared to the deep mountains. Although there are Great Vehicle classics, their flavor is deep and abstruse and not understood by oneself, which is compared to being hard to obtain. Furthermore, fearing it might be inappropriate is compared to fearing that it would run out.

15.86

"A king of another country heard of it and pitied him, […], 'causing me to obtain this rare flavor.'"

15.87

Sengzong comments: The bodhisattvas of the four refuges then copy the Great Vehicle classics widely and circulate them in that place, so that all at once they follow the transformation, which is compared to the whole country eating together. Baoliang says: The bodhisattvas of the four refuges respond to what they evoke, which is compared to pitying him. Personally propagating it is compared to carting it over.

15.88

"Good son! These four kinds of persons are also like this: […], through the king's power, they obtain this rare food."

15.89

Baoliang comments: Applying the simile, it clarifies that the former Small Vehicle king of the deep mountains, upon receiving conversion from the four refuges, also eventually becomes a bodhisattva. It goes on to expound extensively: in the past, as followers of the Small Vehicle, they were unwilling to accept and uphold it together among the assembly merely for the sake of fame and material gain. Five clauses are listed below: first, for material gain; second, for praise and reputation; third, to understand the Dharma—that is, wishing to surpass others; fourth, to be a refuge, wanting people to take allegiance to them; fifth, to trade for other sūtras, requiring broader acquaintance before giving it. These are all conditions that obstruct the Dharma; if not for the four refuges, how could they convert them?

15.90

"Furthermore, good son! This Great Nirvāṇa […], because of the profound meaning of the Great Vehicle classics."

15.91

Baoliang comments: Wherever the sūtra is circulated, in terms of place, the place is revered; in terms of person, the person is venerated. If not for this: taking the dharmas of the five aggregates as the ground, the person is a provisional designation upon dharmas. Relying on this Dharma to accomplish the person, both person and Dharma are adamantine.

15.92

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, […] how long afterward will it re-emerge?"

15.93

Sengliang comments: The fourth section speaks of the temporal distance of the planting of roots by the four refuges. Those whose roots are distant become teachers; those whose roots are close become disciples, showing the shallow or deep nature of merit, and encouraging people to practice. Sengzong says: Previously, the perilous deep mountains were used as a simile, through which we know that the time, day, and place of propagation are all difficult; unless one has planted deep and thick virtue, how could one preach and convert? Now he distinguishes the teachers of the four refuges according to the duration of their cultivation of virtue.

15.94

The Buddha said: "Good son! If my true Dharma […] rain down the great rain of Dharma in Jambudvīpa."

15.95

Daosheng comments: The principle of the Dharma is clear and still; what rising or submerging could it have? It is merely that when it is practiced, it flourishes, and when it is not practiced, it declines. Sengzong says: The forty years mentioned earlier are the first forty years of the five hundred years of the True Dharma, when it was once circulated. Now it is clarified that when the True Dharma is about to end, with eighty years remaining, these forty years when the True Dharma is nearing its end will see another flourishing. If both periods have passed, evil dharmas will increase; without virtue it cannot be transmitted, and without causes it cannot be planted. He wishes to cause the assembly of that time to yearn for the path and cultivate the causes. Sengliang says: Forty years after the Buddha's parinirvāṇa, from then on the persons of the four refuges took turns converting others, and for three hundred and eighty years people had faith in and received the four refuges. Combining this with the previous forty years makes four hundred and twenty years, leaving only eighty years of the True Dharma. In those [first] forty years, the scriptural Dharma was still in circulation; after forty years, nearing the Semblance and Final periods, it will no longer circulate. The reason is that the people of that single period were entirely converted by the four refuges and could all accept and uphold this sūtra. After this passed, at that time they all passed into extinction, and there was no longer any propagation; hence it is said to 'submerge into the earth.'"

15.96

Bodhisattva Kāśyapa said to the Buddha once more: […] 'the mind set upon anuttarā-samyak-saṃbodhi?'"

15.97

Baoliang comments: From here below is the fourth section, clarifying the duration of the causes cultivated by the persons of the four refuges.

15.98

At that time, the Buddha praised Kāśyapa: "Excellent, excellent! […] will not give rise to slander against such classics as this."

15.99

Sengliang comments: Below this is distinguished the cause of a person of the first refuge, one who possesses the nature of defilement. The sūtra says: 'A bodhisattva on the first ground makes offerings to as many Buddhas as particles of dust.' How could it stop at eight Ganges sands to complete the ten grounds? It merely states that the merit of the first refuge is like this, not to mention the remaining three persons. In the stage of nature and the stage of understanding, there are three kinds of wisdom: namely, that of hearing, thinking, and cultivating. These are contaminated merits, each having three grades. The sands of the Hiraṇyavatī River yield the lowest of the lower wisdom of hearing, while the eighth Ganges yields the highest of the higher wisdom of cultivation, making nine grades. When contaminated wisdom is fulfilled, surpassing this one attains uncontaminated wisdom and enters the first ground. Future protectors of the Dharma must make offerings to the sands of eight Ganges Rivers before being able to proclaim it. Fearing there might be those who regress, he encourages them with this. Sengzong says: Here the causes of two categories are presented. From the Hiraṇyavatī to the two Ganges Rivers are the causes of listeners. From the third river to the eighth river are the causes of speakers.

15.100

"Good son! If there are sentient beings who, with respect to one Ganges […], cannot distinguish and expound it broadly for others."

15.101

Zhixiu comments: The wisdom of hearing, middle grade. Previously, by making offerings to the sands of the Hiraṇyavatī River, one attained the lower grade of the wisdom of hearing and was only able not to give rise to slander; now it says that one loves and delights in this classic.

15.102

"Good son! If there are sentient beings who, with respect to two Ganges […], yet are also unable to expound it broadly for others."

15.103

Zhixiu comments: The higher grade of the wisdom of hearing is perfected, adding correct understanding, so that one faithfully delights in accepting, upholding, reading, and reciting it, but is not yet able to expound it broadly for others.

15.104

"If there are sentient beings who, with respect to three Ganges' sands […], although they speak of it to others, they do not yet understand the profound meaning."

15.105

Baoliang comments: This is the wisdom of thinking, lower grade. For this person, the emptiness of provisional designations and phenomena is on the verge of being established but not yet established, so they still entirely belong to the rank of disciples. Saying that 'they do not yet understand the profound meaning' means they do not yet recognize people's faculties. The previous three persons of the wisdom of hearing are all persons of the foundations of mindfulness.

15.106

"If there are sentient beings who, with respect to four Ganges' sands […], although they expound it, it is also not complete."

15.107

Sengzong comments: Now, when it is said that the person of the first reliance possesses an understanding of sixteen parts, this is merely an exposition of dividing into parts. The intent of the text does not seem to discuss ascending to the stages (bhūmi). Why is this? In an evil age, dissemination is difficult for human beings. Yet an ordinary person possessing defilements is nonetheless able to transmit and transform; this matter is indeed extraordinary! If one had ascended to the stages, it would not be considered difficult, nor would it require asking. Moreover, even if a person bound by all fetters desires to propagate, it is not necessarily an evil age. Now, when speaking of the virtue of propagating, it is ever more magnificent in an evil age. The reason why it starts from one, goes up to eight, and afterward is four again—such increases and decreases also have a reason. When one begins in haste to seek the principle, the effort is arduous, hence one attains one part. Once one attains the principle, it is easy to ride upon what was previously set in motion, hence one advances eight parts. Having entered what is profound and subtle, spiritual effort is difficult, so it is reduced to four. Reducing the four to two also has the same meaning. Finally, where it ought to be one but is instead two, it is because the combined force of the preceding causes is about to be fulfilled and strives eagerly, hence it again reaches two. Since the text of the sūtra has no explicit definitive passage, the masters' explanations often differ. Baoliang says: Regarding the highest grade of the first person, when the thirty minds are fulfilled, what is harbored in one's understanding is divided into sixteen parts. The reason they are uneven and unaligned is that the ordinary person's habituation to defilements functions both coarsely and subtly; then, encountering evil friends along the way, a bout of heavy defilement arises, the function of the mind is not uniform, so how could their understanding be equal? Grasping at marks is difficult to eliminate, hence initially one understands one part. Practicing emptiness unceasingly, one relies on previous understanding as support, which is why one suddenly awakens to seven parts. However, subtle marks are difficult to cure and superior understanding is difficult to produce; thus firmly intertwined attachments are hard to dispel, and fleeting thoughts, once existing, are easily forgotten, so superior understanding is difficult to attain.

15.108

"If there are sentient beings who, having [made offerings to] as many Buddhas as five Ganges sands, [...] eight parts of the sixteen parts' meaning."

15.109

Zhixiu comments: The reason it goes from the initial one up to eight is that understanding outside of those parts could be immeasurable. But since it does not fall within the limit of what can be relied upon, it is not recorded. Now, pointing to that which may be named as attaining non-retrogression, it speaks of 'one part.'

15.110

"If there are sentient beings who, having [made offerings to] as many Buddhas as six Ganges sands, [...] twelve parts of the sixteen parts' meaning."

15.111

Zhixiu comments: As the principle grows gradually deeper, precise understanding is difficult to attain; this is why it is initially more and afterward less.

15.112

"If there are sentient beings who, having [made offerings to] as many Buddhas as seven Ganges sands, [...] fourteen parts of the sixteen parts' meaning."

15.113

Zhixiu comments: The gradual accumulation of differences has the same meaning as above.

15.114

"If there are sentient beings who, having [made offerings to] as many Buddhas as eight Ganges sands, [...] will certainly be able to protect and uphold the unsurpassed true Dharma."

15.115

Zhixiu comments: As habituation to understanding gradually accumulates, the merit within the scope of one division is finally fulfilled, constituting the first reliance.

15.116

"Good sons! There are evil monks who, upon hearing of my nirvāṇa, [...] slandering, rejecting, and opposing this Mahāyāna sūtra."

15.117

Sengliang comments: The fifth section distinguishes the marks of faith and lack of faith, explaining that those who believe in the four reliances gain and those who do not believe lose. This first explains the marks of those who do not believe. Sengzong says: The intention of encouraging faith is that since the conditions of hearing the sūtra have no shallow power, how could one fail to produce deep faith? Baoliang says: Below this there are seven layers. First, explaining the faults of those who do not believe after the nirvāṇa. Second, explaining that those who believe will surely be able to eradicate evil. Third, broadly revealing the calamities of slandering the Dharma. Fourth, presenting the present retributions of those who reverently believe in the sūtra. Fifth, explaining that the sin of slandering the Dharma, if repented before the Nirvāṇa Sūtra, will surely have its faults eradicated, and can also complete the previous second type of person who has faith in the Dharma. Sixth, the metaphor of newly leaving the household, serving as an analogy for the person who has faith in the Dharma. Seventh, explaining those who study the Mahāyāna with no good intentions originally: some read it because they see others gaining offerings, or study it out of greed for fame; nevertheless, since sentient beings possess conscious spirit, they will later realize for themselves the depth of the sūtra's power. This is the first layer.

15.118

"Good sons! You should now bear this in mind as such [...] their evil karma created will all be eliminated."

15.119

Sengliang comments: This reveals the marks of those who have faith. Baoliang says: The second layer explains that those who believe in the sūtra will surely be able to eradicate evil.

15.120

"If there are those who do not believe this scripture, [...] they will be unable to reach the good destinies of humans and gods."

15.121

Baoliang comments: The third layer explains the present retribution of those who do not believe.

15.122

"If there is again a person who is able to believe such [a sūtra], [...] upon hearing what they say, all will reverently believe it."

15.123

Baoliang comments: The fourth layer explains the present retribution of those who believe.

15.124

"If among my śrāvaka disciples [...] broadly propagate such a Mahāyāna scripture."

15.125

Baoliang comments: What was said above describes the virtues of those who believe; since these are śrāvaka persons who take delight in practicing solitary goodness, it especially encourages them.

15.126

"Good sons! Just as the mist and dew, though their force tends to linger, [...] all will be able to eradicate all evil karma."

15.127

Sengliang comments: Wholesome [actions] have two retributions: first, the eradication of evil; second, the completion of good. Here the eradication of evil is spoken of; next, the completion of good is spoken of. Baoliang says: The fifth layer creates a metaphor for those who previously slandered the sūtra, explaining the sin of slandering the Dharma. If one repents before the Mahānirvāṇa Sūtra, their faults will surely be eradicated. It can also complete the previous second type of faithful person, because of eradicating evil.

15.128

"Furthermore, good sons! Just as if a person [...] then they have already fallen into the reckoning of the ten abodes."

15.129

Sengliang comments: This explains the arising of the good. The reason it says 'falling into the reckoning of the ten abodes' is that the ten abodes are also non-retrogressive, and this person is also non-retrogressive. Below it says, 'Once it passes through the ear, life after life one does not lose right view.' Baoliang says: The sixth layer provides an analogy for those who previously attained it, because they are certain to fall into the reckoning of the ten bhūmis.

15.130

"Or there may be sentient beings who are disciples of the Buddha [...] these four persons are the reliances for the world."

15.131

Baoliang comments: Previously, analogies were made for those who set out with deep faith; now the seventh layer explains those who leave the household with no good intention yet study the Mahāyāna. Or seeing that others receive offerings, or coveting fame and praise, they read the scriptures. Even so, since sentient beings are not wood or stone, they will naturally realize the sūtra's power later on and come close to the Path. Respectfully recording Sengzong's words: Because the previously described cause was distant, it was feared people's minds would give up of themselves; hence it is cited again. Do not ask whether it is genuine or false: as long as one can set one's mind upon it, there will naturally be profound benefit.

15.132

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 15

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大般涅槃經集解 — Classical Chinese