大般涅槃經集解 17

English (machine translation) 17

Language: English

17.1

Distinguishing the Eleven Matters of Heterodoxy and Orthodoxy

17.2

Chapter Nine: Distinguishing Heterodoxy and Orthodoxy

Sengliang comments: This answers how to know that heavenly māras create obstacles for the assembly; therefore, this widely circulates [the teaching]. Fayao says: The faction of heterodoxy envies the upright, and māras disrupt the true path, capable of deluding beginners; therefore, it is fitting to distinguish their characteristics. Hence, in the chapter "The Four Reliances", using similes such as the thief, the dog, and the poisonous dragon, the question of how obstacles are created was answered. Now this one chapter, together with the chapter "The Four Truths", answers how to distinguish between what the Tathāgata and Pāpīyān say. Though both are teachings of the forty-nine years, to one who investigates well, they are clearly different. Zhixiu says: In addressing the question to 'heavenly māras', it simply refers to the heavens to show the supreme power of māras. Upon examining the disruption caused by māras, there is not merely one matter; but speaking of it, disruption by words is the most severe. Therefore the question asks: 'How are the statements of the Tathāgata and of Pāpīyān to be distinguished and known?' Although the persons and teachings are both different, they are equally capable of disrupting the path, so they are combined into a single question. Huidan says: This chapter has four sections. From the beginning of the chapter to the nine divisions of scriptures, it clarifies that the two teachings of māras and the Buddha are similar yet different. Second, from the nine divisions downward, the disciples of the Buddha seize upon the minor and negate the major, or seize upon the small and negate the great, mutually defaming one another, which is again māra. Third, from 'there are no four pārājikas' downward, it clarifies that what is expounded by people of great wrong view—that there is no principle of good and evil—is again māra. Fourth, from 'it is essential to uphold the precepts' downward, it comprehensively clarifies that whatever contradicts the Buddhadharma in past or present is entirely the talk of māras. Now, the Buddha and māras, householders and renunciants, wrong views and right views, the open and the obstructed in sutra and vinaya, are all explained.

17.4

"At that time, Kāśyapa said to the Buddha: 'World-Honoured One... down to: those who are able to accept and uphold the other sutras and vinayas.'"

17.5

Sengliang comments: Upholding māra's sutras and vinayas is what is called relying on persons and not relying on the Dharma. If one is complete in the four inversions, they are the four māras. Sengzong says: The four māras are māra-sutras, māra-vinayas, māra-teachers, and māra-disciples. Māras disrupt the Dharma through two matters: first, disrupting by bodily form; second, disrupting by exposition. Here, bodily disruption is clarified first, followed by disruption through exposition. Within disruption through exposition, in brief there are two: first, disrupting the sutras; second, disrupting the vinaya. Disrupting the sutras and disrupting the vinaya each have two levels: first brief, then extensive. Within the brief disruption of sutras, adhering to the Buddha's partial teaching and grasping it as definitive meaning; within the brief vinaya, first clarifying the outright violation of the vinaya teachings. Within the extensive disruption of sutras, the textual phrasing appears again, not necessarily following the teachings, but simply presuming for oneself to generate this heterodox understanding, not being a person of merit; later it clarifies that the monk answering the king about the nature incurs an offense, which is also called disrupting the sutras. Within the extensive disruption of the vinaya, it can be divided into seven, which will be further divided there. Baoliang says: Within distinguishing heterodoxy here, there are two sections: first, heavenly māras disrupting the path; second, humans acting as māras to disrupt the upright.

17.6

"Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One... down to: how are such people as these to be known?'"

17.7

Zhixiu comments: The preceding turn first pointed to the previous four reliances to consult the Buddha; having received confirmation, he then brought forward the earlier question to request an answer.

17.8

"The Buddha told Kāśyapa: 'Seven hundred years after my nirvāṇa... down to: manifesting an undefiled body to destroy my true Dharma.'"

17.9

Zhixiu comments: Among the two kinds of disruption, this is disruption by bodily form.

17.10

"'When this Māra Pāpīyān destroys the true Dharma... down to: one who complies with what the Buddha has spoken is a bodhisattva.'"

17.11

Zhixiu comments: From here below, disruption by words is revealed, having eleven repetitions. This is the first, asserting that he was actually born in the royal palace.

17.12

"'If someone should speak saying, "When the Tathāgata was born... down to: one who complies with what the Buddha has spoken is a bodhisattva.'"

17.13

Zhixiu comments: The second, not believing that he walked seven steps in each of the four directions.

17.14

"'If someone should speak saying, "After the Bodhisattva was born... down to: one who complies with what the Buddha has spoken is a bodhisattva.'"

17.15

Zhixiu comments: The third, asserting that because the Buddha was born later, he should pay homage to the devas; since the devas came forth earlier, they should not pay homage to the Buddha.

17.16

"'If there are sutras and vinayas saying that the Bodhisattva... down to: one who complies with the Buddha's sutras and vinaya is named a bodhisattva.'"

17.17

Zhixiu comments: The fourth, asserting that he actually indulged in the five desires.

17.18

"'If someone should speak saying, "When the Buddha was in Śrāvastī... down to: one who complies with what the Buddha has spoken is a bodhisattva.'"

17.19

Zhixiu comments: The fifth, asserting that the Buddha permitted receiving the eight impure things.

17.20

"'If someone should speak saying, "The Bodhisattva, wishing to make offerings... down to: one should know that this is spoken by māras.'"

17.21

Zhixiu comments: The sixth, asserting that the Buddha was unable to manifest entry into the various realms to display all arts and skills.

17.22

"'If someone should speak saying, "The Bodhisattva, like this... down to: one who complies with what the Buddha has spoken is a bodhisattva.'"

17.23

Zhixiu comments: The seventh, asserting that the vinaya precepts are uniformly grave, and also saying that there is no Mahāyāna.

17.24

"'Furthermore, good sons! If someone should speak saying... down to: one who complies with what the Buddha has spoken is a bodhisattva.'"

17.25

Sengzong comments: From minor to grave offenses, their nature is uniformly grave. From this point downward, māras speak on the vinaya to disrupt the upright. There are seven purports, and this is the first. For the time being, it is stated outright: words that contradict the teachings of the vinaya. Zhixiu says: The eighth, asserting that the Buddha was not accomplished through merit, and therefore his body is impermanent.

17.26

"'Furthermore, someone says, "Perhaps there are monks... down to: if one is able to comply, this is a great bodhisattva.'"

17.27

Sengzong comments: The third [purport], saying that two persons commit no transgression, yet what is a transgression is considered a transgression. Zhixiu says: The ninth, asserting that where there is actually no transgression, one says there is a transgression.

17.28

"'Furthermore, someone says, "There are no four pārājikas... down to: one should know that this person is truly my disciple.'"

17.29

Sengzong comments: The third [purport], saying that committing transgressions without exception carries no sin at all. Zhixiu says: The tenth, asserting that there are no precepts whatsoever. Below, because Kāśyapa questions further, a different meaning is separately clarified.

17.30

"Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One... down to: the Buddhadharma is extremely profound and inconceivable.'"

17.31

Sengzong comments: The fourth clarifies that the nine divisions of scriptures do not teach the buddhadhātu; relying on the teachings and stating that it is non-existent does not incur an offense. If someone says it incurs an offense, that also is the talk of māras, disrupting the vinaya.

17.32

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, [...] is not termed falling into superhuman phenomena, [and] is called a bodhisattva."

17.33

Sengzong notes: Fifth, it clarifies that if one is truly able to protect the Dharma and propagate correct transformation, even though one proclaims attainment of the Path, it is not termed incurring an offence. If it is claimed to be an offence, that too is Māra's preaching, meant to disrupt the Vinaya.

17.34

"If someone says there is a transgression of duskṛta, [...] one who accords with what the Buddha has spoken is called a bodhisattva."

17.35

Sengzong notes: Sixth, it clarifies the retribution for transgressing offences. It also extensively and additionally brings forth the matter of Mahāyāna sthūlātyaya in order to admonish later people.

17.36

"If anyone says: 'Always balancing on one foot [...]', one should know that this person is a great bodhisattva."

17.37

Sengzong notes: Seventh, taking it as though all ninety-five kinds of heretical paths were permitted to go forth [into homelessness] is also meant to disrupt the Vinaya. Zhixiu says: This eleventh [section] states that the Buddha's permitting the keeping of improper articles and permitting going forth is also Māra's preaching.

Linked texts (1)

大般涅槃經集解 — Classical Chinese