大般涅槃經集解 16

English (machine translation) 16

Language: English

16.1

Explaining that in revering those who propagate the sūtra, one should not discriminate between old and young, monastic and lay; presenting the metaphor of the resemblance between two fruits; presenting the metaphor of buying medicine in the Snow Mountains; harmonizing the present and past etiquette regarding the four reliances.

16.2

Chapter on the Four Reliances, Part Two

16.3

"Good sons! You should make offerings to such four persons."

16.4

Sengliang comments: The sixth section explains the etiquette of revering teachers. Sengzong says: The virtues of the four reliances are truly venerable and precious, able to generate good in others, and should be offered to. Zhixiu says: Encouraging offerings has four turns: first, directly encouraging; second, distinguishing the method of making offerings; third, questions and answers distinguishing the manner of making offerings; fourth, questions and answers discussing: regarding one who can manifest as doing evil, does this person break the precepts or not? This is the first, encouraging offerings.

16.5

"World-Honoured One! How should I recognize such persons in order to make offerings to them?"

16.6

Sengliang comments: The four reliances conceal their traces and cannot be distinguished. Zhixiu says: Below this is the second, distinguishing the method of making offerings. When the Buddha was about to speak, Kāśyapa raised this question.

16.7

The Buddha told Kāśyapa: "If there is someone who establishes [...] also like the gods serving Śakra."

16.8

Sengliang comments: What is internal is truly hard to know; one can only observe the external traces. Whoever propagates and protects the Dharma should immediately receive offerings.

16.9

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] Now having doubts, I only pray that you will explain broadly."

16.10

Sengzong comments: Since the teachings of the present and the past contradict each other, he requests that the two expositions be harmonized.

16.11

"If there is an elder who protects and upholds the prohibitions and precepts [...] when inquiring about and receiving what has not yet been heard, should they also pay homage?"

16.12

Sengzong comments: Within this there are three questions; this is the first question. 'Not called upholding precepts' means not called upholding precepts according to the Hīnayāna.

16.13

"Yet one who has left the household should not pay homage to [...] like a fertile field with many tares and weeds."

16.14

Sengzong comments: This completes the previous three questions: first discerning the third, next discerning the first question, and later discerning the second question.

16.15

"Furthermore, just as the Buddha said, there are those who know the Dharma [...] what was spoken like this, its meaning is not yet clear."

16.16

Sengliang comments: The two teachings contradict each other and cannot both be true; one must be true and one false. 'Also have offenses': although they uphold the precepts themselves, they do not punish those who break precepts; when the Dharma is perishing they do not rescue it, so they are not my disciples either. If not punishing is still an offense, how much more so paying homage? Sengzong says: 'Also have offenses' means: as regulated today, the past Hīnayāna precept-holding also had offenses. Mingjun comments: From 'Furthermore, just as the Buddha said' downward, it raises the present teaching to conclude the objection. From 'As the Buddha said' downward, it cites the past teaching to establish the objection.

16.17

The Buddha told Kāśyapa: "Good son! For the sake of the future [...] I did not say it for the sake of śrāvaka disciples."

16.18

Sengliang comments: The intent of the answer is based on the difference between the persons for whom it was intended. The Hīnayāna takes purifying oneself and saving oneself as its basis; the Mahāyāna cherishes the salvation of living beings. They cannot be spoken of on the same day. Sengzong says: Regulating the small was as in the past; encouraging the great is as in the present. Opening and closing have their proper times; prohibiting and allowing are not fixed.

16.19

"Good son! As I said above, after the true Dharma has perished, [...] although they have offenses, it is not called breaking the precepts."

16.20

Sengliang comments: For a person who propagates the Dharma, although externally they have offenses, internally there is no breaking. Sengzong says: Further raising the need for propagation in an evil age means that either remaining silent is appropriate, or working together is appropriate, or investigating and punishing is appropriate; in the bodhisattva path, this is not called violating precepts. Baoliang says: When the four persons appear in the world, in their actions they must observe the capacities of beings, and act at the proper time. They must first participate in their activities, and only afterward turn them around; hence it says that both where they go themselves and where the Buddhas go are properly discerned.

16.21

"Good son! For example, a king of a country fell ill and passed away."

16.22

Daosheng comments: The teachers of the pure assembly do not make their conduct dual; they have the meaning of a king. Sengliang comments: This provides an analogy for those who use previous upāya to protect the Dharma without breaking precepts. The king is an analogy for one who holds pure precepts and possesses virtue. The master of a community has birth and death.

16.23

"The crown prince was young and incapable of succeeding to the throne."

16.24

Sengliang comments: Examining the past, he had conduct that was naturally worthy of reverence, but people had not yet promoted him. Sengzong says: Although the disciple practiced the master's virtue, his years were still few, and his path had not yet subdued beings.

16.25

"There was a caṇḍāla who had abundant wealth and treasures, [...] taking advantage of the country's weakness to usurp the royal throne."

16.26

Daosheng comments: Giving free rein to desires to do evil and harming the life of wisdom is what makes one a caṇḍāla. Sengzong says: This is an analogy for a precept-breaking monk who internally has many secular arts and externally has abundant worldly wealth; gathering fellow evildoers, he takes charge of Saṃgha affairs, dwelling in what is not the Path; this is usurpation.

16.27

"Not long after his reign began, the people of the country, householders, brāhmaṇas, and others fled, defected, and went far away to seek refuge in other countries."

16.28

Sengliang comments: When there is no virtue in the orthodox seat and there are unlawful regulations, monks of pure precepts do not feel safe in their places.

16.29

"Even among those who remained, they did not even wish to lay eyes upon this king."

16.30

Sengliang comments: Although they receive his teaching, they never join with him in poṣadha and pravāraṇā; there is no harmony like water and milk.

16.31

"Or there were elders, brāhmaṇas, and others [...] in whatever place they were born, in that very place they died."

16.32

Sengliang comments: Wherever the teacher and leader resides, one recites the precepts together with him; in this place one received the precepts, and in this place one breaks the precepts, like that tree.

16.33

"The caṇḍāla king, knowing that the people of his country [...] dispatched various caṇḍālas to guard and patrol all the roads."

16.34

Sengliang comments: There are those who uphold the precepts who wish to flee from him, but find no way of passage. Sengzong says: Or he sends precept-breaking disciples to block their paths.

16.35

Again, for seven days, he beat the drum and proclaimed the decree.

16.36

Sengliang comments: Knowing that the monks could not be subdued by force, he wished to govern them by the Vinaya. If there were transgressors among the Saṅgha, he proclaimed the decree using the seven methods for settling disputes (adhikaraṇa-śamatha) to inform the Saṅgha.

16.37

"[If among] the brāhmaṇas there is one who can, on my behalf... [I] shall divide half the realm as an enfeoffment and reward."

16.38

Sengliang comments: Having realized that the assembly would not submit, he now wished to make the monastic assembly perform a harmonious legal act (karmavācanā) to appoint an administrator. Sharing in the administration of monastic affairs is compared to [sharing] half the realm.

16.39

Although the brāhmaṇas heard these words... [none of the] brāhmaṇa caste would do such a thing.

16.40

Sengliang comments: The pure lineage of training of the monks is not like that; how could there be any principle by which they would participate in such affairs?

16.41

The caṇḍāla king again spoke these words... "The enfeoffment of half the realm—these words are not false."

16.42

Sengliang comments: This means that if they would establish him as the administrator, they could establish a separate boundary (sīmā) and perform the upoṣadha independently, which would cause them no hindrance. If they would not, he would send lawless persons to join in their monastic affairs, so that they could not recite the precepts every half-month.

16.43

"[There is an elixir of immortality] brought forth by incantations from the Trāyastriṃśa Heaven... we shall also share it together and consume it."

16.44

Sengliang comments: Previously he recruited through the Vinaya; now he uses the essentials of the sūtras. The incantations symbolize prajñā; the Trāyastriṃśa Heaven symbolizes nirvāṇa. The medicine symbolizes permanence. They are to practice the sūtras together to seek permanence; hence it is compared to consuming [it].

16.45

At that time there was a brāhmaṇa youth.

16.46

Sengliang comments: One of seven generations of pure conduct is called a brāhmaṇa.

16.47

He was around twenty years of age.

16.48

Sengliang comments: Cultivating virtue across the eight rivers is symbolized by his age. 'Around twenty years of age' makes clear that it is proper for the elder to pay respect to the younger.

16.49

He cultivated pure conduct.

16.50

Sengliang comments: This makes clear the meaning of rectifying oneself.

16.51

He had the mark of long hair.

16.52

Sengliang comments: Hair grows upon a person's head; only when long is it considered fine. Life stands at the head of all virtues; permanence is the highest.

16.53

He was well-versed in incantations.

16.54

Sengliang comments: Both sūtras and Vinaya were clear to him, exhausting their principles.

16.55

He went to where the king was and said, "Great King, whatever the King commands, I can do it all."

16.56

Sengliang comments: To obscure his traces and commit evil is what he is able to do.

16.57

At that time, the Great King rejoiced in his heart and received this youth as his consecration master.

16.58

Sengliang comments: That is, he performed the legal act (karma) and appointed him to administer monastic affairs.

16.59

When the brāhmaṇas heard of this matter... "How can you become the teacher of a caṇḍāla?"

16.60

Sengliang comments: There were those who had not yet attained penetration and did not recognize his expedient means (upāya).

16.61

At that time, the king divided half of his realm with this youth, and they governed the state together for a long period.

16.62

Sengliang comments: Amid order and disorder, the Great Dharma was broadly applied.

16.63

At that time, the youth said to that king... "yet now, Great King, you still do not show me intimacy."

16.64

Sengliang comments: Sharing identical likes and dislikes is called intimacy. 'I joined you in your evil, yet you do not share my good; therefore you have not yet shown me intimacy.'

16.65

Then the king replied: "How am I now... we have not yet consumed together the medicine of immortality."

16.66

Sengliang comments: Explaining that what he cherishes is permanence, yet this sūtra of permanence has not yet been practiced together.

16.67

The king said: "Splendid, Great Master! I truly did not know. If the Master needs it, pray take it away."

16.68

Sengliang comments: He did not know that this sūtra existed, nor did he know what the master cherished. 'Take it away' means merely to practice the sūtra to seek permanence.

16.69

When the youth heard the king's words, he took it and returned home.

16.70

Sengliang comments: The bodhisattva takes the propagation [of the Dharma] as the dwelling of his mind. Obtaining the sūtra and disseminating it is what is called 'returning home.'

16.71

He invited the ministers to consume it together.

16.72

Sengliang comments: Once the administrator permitted the propagation of the sūtra, those who propagated it gained influence. However, practicing the sūtra to seek permanence takes pure precepts as its foundation. Restraining evil monks, removing all impure objects, and cultivating the cause of permanence are symbolized by consuming it together.

16.73

After the ministers had consumed it, they jointly addressed the king: "Delightful, Great Master! There is this elixir of immortality!"

16.74

Sengliang comments: Having gained the momentum to practice the sūtra, they spoke of its excellence to the king.

16.75

The king, having learned this, said to his teacher... "consuming the elixir, yet you do not share it with me."

16.76

Sengliang comments: Once the wicked faction was exhausted, evil could no longer stand alone. He pleaded to rely on the sūtra in order to hear of permanence.

16.77

Then the youth gave the king the remaining medicine mixed with poison, telling him to consume it.

16.78

Sengliang comments: Seeking permanence takes pure precepts as its foundation. First making him recite the Vinaya, [he discovered that] he had already violated major prohibitions. Because it is suffering for oneself, it is called poison; because it cures one's transgressions, it is called medicine.

16.79

Once the king had consumed it, in an instant the medicine took effect; he collapsed to the ground in confusion and stupor, deprived of consciousness, just like a dead man.

16.80

Sengliang comments: Reciting the Vinaya and enumerating the offenses is symbolized by the medicine taking effect. Having no further passage among the outer assembly is symbolized by collapsing to the ground. Severing the sacred embryo within is symbolized by being deprived of consciousness. Lacking the life of wisdom is symbolized by being like a dead man.

16.81

At that time, the youth established the original crown prince... who then succeeded to the former king's true Dharma and governed the state.

16.82

Sengzong comments: He returned to appointing a person who was pure and in accordance with the Vinaya as the administrator.

16.83

At that time, after the youth had managed these affairs... Once [the king] woke up, he drove him out of the realm.

16.84

Sengliang comments: Making him accept and uphold the *Nirvāṇa Sūtra* is symbolized by the antidote. Not passing through the three wretched paths is symbolized by waking up. Not being permitted to reside in the assembly is symbolized by being driven out of the realm.

16.85

Although the youth did these things at that time... he was well able to expel the caṇḍāla king.

16.86

Zhixiu comments: Although the bodhisattva conformed to him in receiving and keeping [impure goods], he committed no transgression, and was praised by all practitioners of pure conduct.

16.87

"Good man! After my nirvāṇa, those who protect and uphold the true Dharma... for the sake of benefiting all devas and humans."

16.88

Zhixiu comments: The application of the metaphor is very concise, matching only how the bodhisattva first shows conformity and later overturns [him].

16.89

"Good man! For this reason, in the sūtras I... only for the sake of bodhisattvas did I speak these verses."

16.90

Zhixiu comments: Bringing forth the metaphor to answer the question accords with the meaning of the two preceding verses.

16.91

Bodhisattva Kāśyapa addressed the Buddha: "World-Honoured One... are the precepts originally received still intact or not?"

16.92

Sengliang comments: Above, it was already explained that he did not transgress. Why he questions again is that, although it is said that an apparent transgression requires apparent confession, one still needs pure precepts so that the committed offenses may be eradicated. Since this is a great matter in the Buddhadharma, it cannot be left unclarified.

16.93

The Buddha said: "Good man! You should not now... one must immediately repent; having repented, one is pure."

16.94

Baoliang comments: The precepts are not lost at all; even if there is an apparent violation, it ultimately does not constitute an offense.

16.95

"Good son, just as an old embankment that has breaches and holes [will let water flow out, yet if repaired, it retains it; so too with the precepts: if one repents immediately upon transgressing,] one is then able to become complete and does not lose one's original precepts."

16.96

Baoliang notes: The precepts are like an embankment, with concentration and wisdom as the water. If there were no four kinds of persons of reliance appearing in the world to cause people to reform evil and follow good, the embankment of precepts would be breached and destroyed, and the water of concentration and wisdom would run completely dry.

16.97

"Good son, one who is lax regarding the Vehicle is called truly lax. [One who is lax regarding the precepts is not called lax. Bodhisattva-mahāsattvas,] though they manifest breaking the precepts, are not called lax."

16.98

Baoliang notes: The Vehicle is the overarching guideline for protecting the Dharma; the precepts are specific practices belonging to the Vehicle. Once the overarching guideline is established, all myriad practices are thereby raised. Yet the Vehicle is fundamentally mounted upon the precepts; if there were no precepts, what would one mount? Therefore, the precepts also must not be slackened. Earlier it was said that for the sake of sentient beings they manifest as having transgressions, but in truth they have not transgressed. In manifesting such a state, the precepts are indeed slightly slackened; hence it is said that they may be slackened.

16.99

Bodhisattva Kāśyapa said to the Buddha: "Among the Saṃgha, [there are those who possess the eight impure things and yet say they are pure, and there are those who break the precepts and those who keep the precepts.] How can breaking the precepts and keeping the precepts be known?"

16.100

Sengliang notes: The seventh section explains the benefits of the four kinds of persons. If one cultivates according to the Nirvāṇa [Sūtra], outwardly discarding the eight impure things, even though internally one may violate the precepts, one does not lose the status of a field of merit and attains the name of the Great Vehicle; though one ought not to be given offerings, one still receives them. If one does not cultivate according to the Nirvāṇa [Sūtra] and is outwardly defiled by the eight impure things, even though internally one is pure, one is not called a field of merit and does not achieve the Great Vehicle; though one ought to receive offerings, one loses them. Sengzong says: The preceding clarified the virtue of comprehending the Dharma and strongly exhorted people to make offerings. But because people have the genuine and the fake, which are difficult to distinguish, it sorts out the clear and the turbid so that the pure and the defiled are demarcated. Zhixiu says: Below there are three turns: first, Kāśyapa raises the analogy of fruit being raw or ripe whose signs are difficult to know as his inquiry; second, the Buddha extensively explains that though difficult to know, they can still be known, as his answer; third, Kāśyapa grasps the understanding. This is the first.

16.101

"The Buddha said: 'Good son, because of the Mahānirvāṇa [Sūtra, they discard the eight impure things and appear pure in demeanour,] which cannot be distinguished by the physical eye.'"

16.102

Sengliang notes: Discarding the eight impure things gives rise to the conception of purity in people; such a person is a field of merit. Being called a pure field means that before weeds and grain are separated, no conception of defilement is aroused. Sengzong says: In the answer there are three parables. The first clarifies that the good and bad among the assembly are at first glance difficult to discern; merely seeing pure comportment, one should make offerings. Ordinary beings have not yet attained the divine eye and should properly observe through the four matters. The second clarifies that since the genuine and false are confused, observation through the four matters reveals them only over time from beginning to end, but cannot immediately verify them; one should investigate, question, and trace what they say. The third clarifies that if one cannot differentiate, merely by giving rise to an equal mind, both the ordinary and the holy are obtained. If one investigates in vain without result, one loses the sages and pointlessly generates confusion, which further results in fault. This is the first parable.

16.103

"Furthermore, good son, it is like a forest of kālaka [trees and tinduka trees, whose] two fruits are similar and cannot be distinguished."

16.104

Sengliang notes: This is the second parable. The forest is an analogy for the monastery. The kālaka is an analogy for being coarse both internally and externally; the tinduka is an analogy for being fine internally and coarse externally, while their outward appearances are similar.

16.105

"When the fruits ripen,"

16.106

Sengliang notes: This is the time when they should receive offerings.

16.107

"a woman gathers them all up."

16.108

Sengliang notes: A person cultivating merit invites the coarse and the fine alike.

16.109

"There was only one part tinduka fruit, [and nine parts kālaka fruit; she took them and] went to the market to peddle and sell them."

16.110

Sengliang notes: The market is a place of trade, an analogy for the household of a donor, bearing the meaning of mutual reliance between both parties. Sharing offerings with the Saṃgha, where the merit depends on the inviter, is an analogy for selling.

16.111

"Foolish children, also unable to tell them apart, bought the kālaka fruit and died after eating it."

16.112

Sengliang notes: Having shallow discernment and narrow intentions is an analogy for the children. Making offerings to coarse persons, their minds give rise to anger and arrogance, failing to generate pure merit; this is an analogy for dying.

16.113

"When wise people heard of this, [they asked the woman: 'Where did you get these fruits?'] Once they knew, they laughed and went away."

16.114

Sengliang notes: Although they knew there were fine ones inside, because the majority were coarse, they also did not make offerings; this represents the loss of merit. Failing to attain the Great Vehicle, they lost what they should have obtained—alas!

16.115

"Good son, among the great assembly, those with the eight impure things [are many, and those who do not possess them are few. If one cannot distinguish them, one should not] make offerings to this person. If one wishes to make offerings,"

16.116

Sengliang notes: This briefly synthesizes the parable.

16.117

"one should first ask: 'Venerable, [do you possess these eight impure things?'] ... like eating the kālaka fruit and then dying."

16.118

Mingjun notes: The traces of the coarse and the fine are difficult to discern with the eye; one should first investigate and inquire, and naturally it will be seen. How could it be appropriate to discard the fine on account of the coarse, causing jade and stone to burn together?

16.119

"Furthermore, good son! It is like a medicine seller in a city."

16.120

Sengzong notes: The third parable. A place where crowds gather to trade and mutually support each other is called a city, which is an analogy for a monastery. The medicine seller is the master of teaching and conversion.

16.121

"He has an exquisite sweet medicine that comes from the Snow Mountains, and he also sells many other miscellaneous medicines whose sweet taste is similar."

16.122

Sengliang notes: The sweet medicine is an analogy for those who are fine both internally and externally. The Snow Mountains are an analogy for the Nirvāṇa Sūtra. It means that for those who cultivate in accordance with the sūtra, both exterior and interior are fine. The other miscellaneous medicines are an analogy for those who are outwardly fine but inwardly coarse. Having a similar sweet taste means that at first glance their traces are fine, all giving rise to a pure mind in people.

16.123

"At that time, many people all wished to buy [medicine, and the medicine seller said to them:] 'This is the sweet, good, exquisite medicine of the Snow Mountains.'"

16.124

Mingjun says: That medicine seller knows the medicine is mixed, yet deceives these buyers, intending to cause people all to form the notion of the genuine. The master of teaching and conversion knows that in this assembly those who are outwardly fine confuse the genuine, yet intends to cause people to obtain the field of merit of those who are fine both externally and internally; therefore he praises them all.

16.125

"At that time, the buyers of medicine, because of their physical eyes, [could not distinguish them and all said:] 'We have now obtained the sweet medicine of the Snow Mountains.'"

16.126

Sengliang notes: Not knowing their interior and merely looking at their exterior, they generally give rise to pure thoughts and obtain immeasurable merit.

16.127

"Kāśyapa! If among the Śrāvaka-saṃgha there are nominal monks [who are outwardly fine and inwardly coarse, and genuine monks who are fine both inwardly and outwardly, only] those with the divine eye are able to distinguish them."

16.128

Sengliang notes: If one cannot distinguish them, one should simply make offerings with an equal mind.

16.129

"Kāśyapa! If an upāsaka knows that this monk [possesses the eight impure things, he should not make offerings of food or clothing, but only] revere and pay homage to him by reason of the kāṣāya robe."

16.130

Sengliang notes: If one definitely knows that he is inwardly coarse, one should not make offerings merely because he is outwardly fine.

16.131

"Bodhisattva Kāśyapa said further to the Buddha: 'World-Honoured One! [The monks in the saṃgha are difficult to know,] just like diamonds, rare jewels, and wondrous objects.'"

16.132

Zhixiu notes: He grasps what he has understood.

16.133

"As the Buddha has spoken: 'These monks [possess the great treasure of Dharma and can act as refuges for the world.] One should bear witness and know that they are not the four kinds of persons.'"

16.134

Sengliang notes: The eighth section harmonizes the doctrines. It clarifies that a person can know the Dharma, and the person is identical to the Dharma, which does not contradict past teachings. Sengzong says: The two teachings seem contradictory, which is why they must be harmonized. In the past, the four reliances were taught, stating to rely on the Dharma and not on the person, up to relying on wisdom and not on consciousness; this meant not having people rely on persons because of many faults. There are cases where the person is correct but the doctrine is wrong, where the person is wrong but the doctrine is correct, where both person and doctrine are correct, and where both person and doctrine are wrong. Shallow-minded people cannot distinguish them: either they think the person is wrong and thereby lose the true Dharma, or seeing the person is correct, they accept false teachings, which incurs the fault of losing the Dharma. Therefore, they are directed to rely on the Dharma. Although setting aside the person to take up the Dharma, one should still distinguish between definitive and non-definitive meanings: practice definitive meanings and do not employ non-definitive meanings. Even knowing the definitive meaning, one should discard flowery expressions to preserve the reality of the meaning. Even though discarding the letter to enter the principle, it is essential to keep an open mind to be superior; if one does not keep an open mind, it becomes attachment to consciousness. One should rely on the broad-mindedness of the wise and not rely on the conscious attachments of ordinary people. These were the former four reliances. If one is of sharp faculties, one need not hear all four; merely hearing one or two, one already knows. Relying on persons incurs many faults. The reason relying on persons is taught today is that formerly, when the Buddha was in the world, the scriptural teachings were not yet distorted, and people's faculties were mostly sharp, so they could naturally rely on the Dharma to find the person. After the nirvāṇa, scriptural teachings are dissected and the textual principles are hard to trace; one must directly place trust in those who propagate them widely to obtain reality. Formerly, saying 'rely on the Dharma' meant it must be the true Dharma, which is the person taught by the Dharma; today, saying 'rely on the person' means it must be a person who embodies the Dharma, which is relying on the Dharma practiced by the person. Formerly speaking of Dharma and today speaking of person is merely mentioning one of the two interchangeably. Below there are three chapters: first, explaining the harmonization in terms of the sūtras; second, explaining the harmonization in terms of the Vinaya; third, concluding the names of the four reliances. Baoliang says: 'Person' is a general name, and 'Dharma' refers to differentiated grades; hence one is made to rely on the Dharma to select the person. Taking hold of the Dharma to select the person is still relying on the Dharma. Today's four persons are not different from the Buddha; hence one is simply made to rely on the person. Although there are four names, they merely serve to accomplish the first reliance. Why? It says to rely on the Dharma and not on the person, yet the five aggregates are the dharma that constitutes a person. Meaning is what underlies the Dharma; therefore, if these words have meaning and correspond with principle, they can be relied upon; if there are only words without meaning, they cannot be relied upon. For instance, saying that within the aggregates there is a spiritual self consists merely of words; if one says that arising and cessation are impermanent, then it has meaning. Definitive sūtras are those that take the three Dharma seals as definitive; anything other than this is non-definitive. Relying on wisdom and not on consciousness: the nature of wisdom grasps the Dharma distinctly and forgets marks amid conditions, which is why it can be relied upon. Consciousness fundamentally grasps and attaches, failing to accord with the marks of phenomena, so it cannot be relied upon. Thus we know the latter three serve to accomplish the former one.

16.135

"The Buddha said: 'Good son, relying on the Dharma [means the Dharmatā of the Tathāgata. ... The Tathāgata is the Dharmakāya,] therefore the Tathāgata is permanently abiding and unchanging.'"

16.136

Sengliang notes: Proving that the Dharma is identical to the person is explained first in terms of the ultimate. 'Permanently abiding and unchanging' uses permanence as proof. Sengzong says: This explains the intention behind what was previously said about relying on the Dharma. Formerly directing people to rely on the Dharma, the intent lay in the permanent fruit. Dharma is not distinct from the person, which means relying on the person. The person spoken of today is one who embodies the permanent Dharma. If one relies on this person, one relies on the permanent Dharma; the permanent fruit is the dharmatā.

16.137

"If there is again someone who says that the Tathāgata is impermanent [and changeful, one who says such a thing is not] this dharmatā and should not be relied upon."

16.138

Sengliang notes: If a person does not see the Dharma, the person is not the Dharma. Relying on this Dharma means relying on the person. Sengzong says: This weeds out false persons; those who cling to teachings that run contrary to the principle must not be relied upon.

16.139

"As stated above, the four kinds of persons who appear in the world [can act as refuges for the world. Why? Because they are able to understand] the Tathāgata's hidden words and can speak them."

16.140

Sengliang notes: This person understands what the Buddha taught; understanding is identical to the Dharma, so he can be relied upon. Knowing that the Tathāgata is permanent, if someone says he is impermanent, there is no such possibility. Since his understanding is identical to the Buddha's, he is also identical to the Buddha.

16.141

"If there is someone who can understand the Tathāgata's [hidden words, they should know that such a person is the Tathāgata himself,] how much more so should one not fail to rely on these four kinds of persons!"

16.142

Sengliang notes: By using the lower to illustrate the higher, he proves the persons of the four reliances.

16.143

"Relying on the Dharma means the dharmatā. [Not relying on the person means those of the two vehicles ... If one relies on the person, that is not the definitive meaning.] Good son, this is called the definitive meaning."

16.144

Sengliang notes: Differing from this is inversion, and inversion is cessation; it cannot be relied upon.

16.145

"Relying on the meaning and not relying on the words: [the meaning is awakening and complete understanding, not emaciated or weak, fully satisfied, permanently abiding and unchanging. That is the permanence of the Dharma, and that is called the permanence of the Saṃgha.] This is called relying on the meaning and not relying on the words."

16.146

Sengliang notes: The Dharma is grounded in the reality of the meaning; next after the Dharma, the meaning is distinguished. Awakening and understanding is wisdom; because it understands this reality, wisdom expresses the meaning. 'Not emaciated or weak': if the meaning is profound and the illumination is shallow, wisdom is called emaciated and weak, not awakening and understanding. 'Fully satisfied': illumination reaches the limit without residue, both realm and wisdom being complete. 'Permanently abiding and unchanging': wisdom is complete, burdens are exhausted, and it changes no more. 'That is the permanence of the Dharma': permanence is identical to the Dharma. 'That is called the permanence of the Saṃgha': attaining permanence, harmony is permanently so. Sengzong says: This explains the virtues of the fruition stage, where wisdom is completely equipped.

16.147

"What kind of words should not be relied upon? [Words adorned with poetic flourish, like worldly discussions ...] Such words as these should not be relied upon."

16.148

Sengliang notes: This is explained fully as in the text below. If it is for the sake of the Dharma, it penetrates; if it is not for the sake of the Dharma, it is obstructed.

16.149

"Relying on wisdom and not on consciousness... down to: and neither should one rely on his scriptures."

16.150

Sengliang comments: The meaning is revealed by means of wisdom; hence, after meaning, wisdom is discussed. Knowing in accordance with reality is called wisdom; wisdom is none other than the Tathāgata. Not knowing in accordance with reality is attachment through consciousness. Attachment is the activity of consciousness, which cannot be relied upon.

16.151

"Relying on sutras of definitive meaning and not on sutras of non-definitive meaning... down to: entering into the dharmatā is called definitive meaning."

16.152

Sengliang comments: Because wisdom is generated through the scriptures, after wisdom, the scriptures are distinguished.

16.153

"The teachings of the Śrāvaka vehicle must not be relied upon... down to: such four reliances one must realize and know."

16.154

Zhixiu comments: This explains together what may be relied upon and what may not be relied upon.

16.155

"Furthermore, 'relying on meaning': 'meaning' is named straightforwardness... down to: it cannot be bound, yet it can also be seen."

16.156

Sengliang comments: From here below is the second [section], which synthesizes the four reliances. When the name and the meaning correspond, it is called 'straightforwardness', which is also explained strictly with respect to the Buddha-ground. Being named 'radiance' means that name and meaning correspond and illuminate each other. 'Not feeble or inferior' means that when they mutually illuminate, both name and meaning are thoroughly realized. 'Not inferior is called wisdom': wisdom is prajñā. Above, the three things were subsumed together; here they are distinguished. 'Permanently abiding' is the dharmakāya. 'Yet it can also be seen': when defilements are exhausted, one realizes it.

16.157

"If someone should speak saying, 'It cannot be seen'... down to: therefore one relies on the Dharma and does not rely on persons."

16.158

Sengliang comments: This concludes that this person cannot be relied upon.

16.159

"If furthermore someone with subtle and wondrous words... down to: therefore one relies on meaning and does not rely on words."

16.160

Sengliang comments: These two reliances clarify the Buddha-ground, and therefore are explained together.

16.161

"Relying on wisdom: the monastic Saṅgha is permanent, asaṃskṛta, and immutable... down to: therefore one relies on wisdom and does not rely on consciousness."

16.162

Sengliang comments: Relying on undefiled wisdom, it is said that when the Śrāvaka saṅgha attains undefiled wisdom, there is a continuity of permanence. Undefiled [wisdom] severs defilements so that they never arise again; this is called 'asaṃskṛta and immutable'. Attaining unmanifest precepts, they never perform evil; this refers to not storing the eight kinds of impure things. Not relying on consciousness means that defilements, having been severed, arise again, so it cannot be relied upon.

16.163

"If someone should speak saying, 'Consciousness acts and consciousness receives'... down to: therefore this consciousness cannot be relied upon."

16.164

Sengliang comments: This cites people's statements as evidence. 'Acting' is the path of non-obstruction, and 'receiving' is the path of liberation. 'There is no harmonized saṅgha': the continuity of permanence of the Śrāvakas is a permanence of harmonization. That non-obstruction and liberation are not consciousness is a permanence without harmonization. 'Harmonization is called non-existent': defiled harmonization is originally non-existent and now exists, and having existed, becomes non-existent again. Non-existence cannot be expounded; therefore, consciousness cannot be relied upon.

16.165

"Relying on the definitive meaning: definitive meaning is called contentment... down to: sutras of non-definitive meaning must not be relied upon."

16.166

Sengliang comments: This speaks of relying on the Dharma, taking the sutras as the Dharma; the Dharma has definitive meaning and non-definitive meaning. 'Dwelling within this' means that one understands what is expounded in the scriptures and dwells within it.

Linked texts (1)

大般涅槃經集解 — Classical Chinese