大般涅槃經集解 2

English (machine translation) 2

Language: English

2.1

Explanation of "Thus have I heard at one time" / Explanation of Kuśinagara / Explanation of the birthplace of the Mallas / Explanation of the Hiraṇyavatī River / Explanation of the Twin Śāla Trees / Explanation of the palāśa flower / Explanation of the utpala flower / Explanation of the kumuda flower / Explanation of the puṇḍarīka flower / Explanation of the mandārava flower / Explanation of the pārijāta tree / Explanation of kauśeya robes / Explanation of mahāvata robes / Explanation of kāliṅga robes / Explanation of the water of eightfold virtues / Explanation of silent non-acceptance / Explanation of contemplation of the five gates

2.2

Introductory Chapter, the First

2.3

I note that the older sūtra calls [this] the "Chapter on Exhausting the Lifespan". Sengliang says: "Regarding that which the various sūtras do not discuss, its essential purports are three. What are they? First, permanent abiding; second, the three jewels of one essence; and third, that sentient beings all possess the buddhadhātu. Yet permanent abiding is the principal doctrine of the sūtra, while the remaining two are explained only for the sake of permanence. Now lifespan is used to manifest permanence, summarising the great outline of the sūtra." Sengzong says: "'Preface' means origin and occasion. When about to explain the principal doctrine, if one does not set forth the origin and occasion in a preface, there would be nothing by which to verify and generate faith. There are two prefaces: first, the present preface, also called the specific preface; second, the future preface, also called the common preface. Auspicious portents such as the emission of light were the origins and occasions of that time, hence called the present preface; because other sūtras are not identical, it is called the specific preface. The five verifications such as 'Thus have I heard' were requested by Ānanda, hence called the future preface; because all sūtras have this, it is called the common preface." Baoliang says: "Within this section urging inquiry there are four parts: first, the designation of the preface; second, Cunda, who briefly introduces the doctrine of permanence; third, the lamentation, which raises superior practice to expand upon permanence and urges inquiry; and fourth, the parable of the two people, old and young, which prompts inquiry." Zhixiu says: "There are eight matters: first, stating 'Thus'; second, stating 'I have heard'; third, stating 'at one time'; fourth, recording the dwelling place; fifth, listing those who heard together; sixth, citing the season; seventh, describing the auspicious portents assembling the multitude; and eighth, narrating the sign indicating the cessation of transforming [beings]." Fa'an says: "The Preface Chapter has three parts: first, there are six characters clarifying that Ānanda's words are not false; next, citing the dwelling place indicates the basis of preaching the Dharma; and finally, listing the assembly of that time clarifies the causal conditions for preaching the Dharma. Within the causal conditions there are three distinctions: first, from 'At that time the World-Honoured One, with great monks...' down to 'surrounded before and behind', listing the assembly that constantly followed the Buddha; second, from 'the fifteenth day of the second month' down to 'the subsequent hosts of devas', listing those summoned by the sound and light; and third, the arrival and assembly of bodhisattvas with great bodies, who were dispatched by their Buddhas and not summoned by the sound and light." Huilang says: "This chapter has two parts: the former is named the common preface, and the latter clarifies the specific preface. Within the specific preface there are six distinctions: first, clarifying that sentient beings of the six destinies give rise to sorrow and grief due to encountering the three signs, from 'by the Buddha's supernatural power' down to 'whom should we further question?'; second, listing the fourfold assembly, both renunciant and lay, from 'At that time there were immeasurable...' down to 'three sands of the Ganges'; third, listing the noble clans and their retinues, from 'four sands of the Ganges' down to 'seven sands of the Ganges'; fourth, miscellaneously listing devas, nāgas, ghosts, and spirits, from 'eight sands of the Ganges' down to 'the river deities made offerings'; fifth, transforming the forest to manifest the sign of nirvāṇa, and further clarifying [the retinues] of the Four Heavenly Kings up to the Brahma King; and sixth, listing the retinue of Boundless Body." Mingjun notes: "This chapter broadly opens into two sections: the former is the common preface, and the latter is the specific preface. Within the common preface, there are naturally five matters: first, 'Thus'; second, 'I have heard'; third, 'at one time'; fourth, the dwelling place; and fifth, the companions in hearing. In the specific preface there are five matters: first, from 'the fifteenth day of the second month' down to 'whom should we further question?', describing three kinds of signs and summarising the extreme sorrow and grief of those who saw and heard; second, from 'At that time there were immeasurable great disciples...' down to 'the various deities of rivers and seas made offerings', specifically describing the arrival and assembly of the fourfold assembly and the various destinies; third, describing two kinds of signs; fourth, listing the arrival and assembly of the various devas and bodhisattvas from other regions, from 'the Four Heavenly Kings' down to 'excepting icchantikas'; and fifth, describing two kinds of signs, from 'At that time the trichiliocosm...' down to the end of the chapter. Altogether there are three descriptions of unusual signs, before and after, combining into seven kinds: first, the sound, light, and shaking of the earth; middle, the transformation of the forest and multistoried pavilions; and last, the removal of defilements and withdrawal of light. The subsequent narration of the assembly of that time also has seven categories, namely the noble ones and the six destinies."

2.4

"Thus..."

2.5

I note that Sengzong says: "'Thus' (ru) is a term meaning 'not different', clarifying that what Ānanda transmits is not different from what the Buddha preached. 'So' (shi) clarifies that it is precisely what the Buddha preached. When two things resemble each other, it is also called ru ('like'); therefore, the word shi ('this/is') is used to distinguish it from mere resemblance." Baoliang says: "Such text and principle are entirely what the Buddha preached." Zhixiu says: "That what Ānanda transmits is not different from what the Buddha preached is called ru ('thus'). That his words accord with principle is called shi ('so')." Fazhi says: "These are words of Ānanda's own clarification. What the Golden Mouth preached has profound purports and far-reaching intent, which cannot be measured by looking up to it. Yet from beginning to end, the words and phrases are precisely just like this." Huilang says: "The older interpretation says it is a term of direct indication, meaning: 'Such a sūtra, I heard from the Buddha; I did not make it up myself.'"

2.6

"...have I heard:"

2.7

I note that Sengzong says: "Hearing in person is genuine, whereas hearsay is insipid. This fulfills the preceding phrase, clarifying that it is not mistaken." Zhixiu says: "Having received it from a source, there is no fault of trusting oneself."

2.8

"At one time..."

2.9

I note that Sengzong says: "Blessed by the Buddha's supernatural power and having attained the samādhi of the Buddha's awakening, he was able to receive and comprehend it all at once without omitting anything. This is to fulfill the phrase 'I have heard'."

2.10

"...the Buddha was in the city of Kuśīnagara..."

2.11

I note: It is also called the kingdom of Kuśīnagara, or the city of Kuśīnagara. Fayao says: "It is the name of an immortal. It is intended to manifest long-living immortals and protracted lifespan, while concurrently dispelling the illness of clinging to permanence. If the sixteen-foot [body] is still like this, how much more so ordinary mortals?" Sengzong says: "Relying on the place verifies that it is not mistaken."

2.12

"...at the birth place of the Mallas..."

2.13

I note that Fayao says: "This is intended to manifest the sovereignty of the dharmakāya, which has the power of the great ātman, while concurrently dispelling the affliction of attaching to a self."

2.14

"...by the banks of the river Hiraṇyavatī..."

2.15

I note that Sengliang says: "It is said to be a hundred li away from the Nairañjanā River." Fayao says: "The place where Jambūdvīpa gold is produced. Among pure waters, none surpasses this river; this is intended to manifest the true purity of the dharmakāya, while concurrently dispelling the mind of preserving purity." Sengzong says: "This means golden sands. The rushing and swift flow of the river exemplifies saṃsāra; the immobility of the golden sands exemplifies the buddhadhātu. This metaphorically manifests that within saṃsāra there is the buddhadhātu. Being on the bank metaphorically clarifies that nirvāṇa is on the other shore. Another interpretation: the impermanence of the response body is compared to the flow of water; the permanent abiding of the dharmakāya is like those golden sands." Baoliang says: "It is also called the River of the Golden Spring. It is the finest of all waters, treasured by worldly people. Now it refutes what is cherished: although called the purest, it is still obtained through afflictions; one should cultivate the undefiled to seek permanent purity."

2.16

"...between the Twin Śāla Trees."

2.17

I note that Sengliang says: "In each direction there are two trees, totaling eight. They are about fifty feet tall, joined above and separated below, their blossoms very white and their fruits like jars, fully endowed with fragrance. Now, with two trees flourishing and two trees withered, it clarifies that the Dharma is not partial. Formerly, at the place of awakening, [the Buddha] taught partially, hence there was a single tree; today the teaching is complete, metaphorically represented by the twins." Fayao says: "It means the solid forest. Wind and frost cannot alter it, and the four seasons cannot change it; this compares to the adamantine substance of the dharmakāya. Old age and death cannot change it, and moment-to-moment thought cannot alter it; this is the characteristic of permanence and bliss. It concurrently dispels the intention to cling to permanence and bliss." Sengzong says: "The reason it is called solid is that it was guarded by the four devas. This signifies that the Dharma preached by the Buddha is protected by the fourfold assembly and will never be lost. Being within the forest and by the water: being in the forest calms disturbance, and being near the water brings purity, manifesting that the Tathāgata is tranquil and without encumbrance." Baoliang says: "It also refutes clinging. Sentiments of beings held that past Buddhas all entered nirvāṇa in this place, protected by the four devas, considering it secure and firm. Now it is refuted, saying: this is not an enduring phenomenon. If one can remain uncorrupted by the four māras, only that is supreme firmness."

2.18

"At that time the World-Honoured One was together with eighty billion hundred thousand great monks, surrounded before and behind."

2.19

I note that Sengzong says: "This lists the companions in hearing. They are listed in four groups altogether: first, those who arrived together with the Buddha at the Twin Forest without waiting to be summoned by the light; second, those who came only after receiving the three portents; third, those who, though receiving the three portents, could not dispatch themselves, so the forest was transformed to urge their arrival; fourth, those who did not wait to be summoned by the light, but whose Buddhas knew the time and sent them to participate in the event. This is the first, listing those beside the Buddha beforehand. Bhikṣu is a word of India. It is interpreted here with three meanings: mendicant, destroyer of evil, and frightener of māras." Baoliang says: "This lists those who followed the Buddha here on the evening of the fourteenth day. It is the name for renunciants in that country. This land does not have this name, but praises it with three meanings, such as frightening māras, etc. 'Surrounded before and behind' means circling around to pay homage." Zhixiu says: "These are still those summoned by the sound and light. Wishing to follow the precedent of other sūtra prefaces, the large number is briefly indicated, specifically mentioned in advance. However, companions in hearing are of three kinds: first, identity of place; second, identity of time; third, identity of the Dharma heard. Since Ānanda was outside the śāla forest at that time, his time was not identical." Daohui's record says: "'Great' means they were all persons who had attained the Way."

2.20

"On the fifteenth day of the second month, when he was about to enter nirvāṇa..."

2.21

I note that Sengliang says: "The text below has an explanation. That land only establishes three seasons, namely spring, summer, and winter. The second month is the harmonious mid-season of spring; is it not distinct? Winter and summer, cold and heat, are partial and clear. Formerly, the teachings on suffering and emptiness were partial like that; now, since the two principles are doubly manifested, [this month] is chosen to symbolize harmony and the middle." Sengzong says: "This is the season when flourishing and withering alternate. It is intended to clarify the Tathāgata's two kinds of dharmakāya, abandoning the traces to return to the root." Zhixiu says: "'When he was about to enter nirvāṇa' refers to the time of preaching the sūtra."

2.22

"...by the Buddha's supernatural power, emitted a great voice..."

2.23

I note that Sengliang says: "The matters of response to capacity originally belong to the Buddha's realm; if not announced by voice, beings would not know." Sengzong says: "Bodhisattvas and the two vehicles also possess supernatural power, but it cannot be called great. Here it is said to be great because it is the Buddha's supernatural power." Daohui's record says: "Within this there are three portents. It also says: including the lamentation onward, there are altogether seven portents. This voice did not come from the mouth, hence it is said to be by supernatural power."

2.24

"...whose sound pervaded up to the Summit of Existence."

2.25

I note that Sengzong says: "This refers to the Akaniṣṭha Heaven. In the formless realm they lack the sense faculties, so it does not reach there." Baoliang says: "In accordance with having conditions, all heard it; this is merely citing one corner." Daohui's record says: "Inferring the extent of this sound, it should precisely reach twenty Ganges-sands of Buddha-lands. Below in the section on the Truths, it says 'Now the sound reaches twenty Ganges-sands'; by this analogy, the light shaking the earth should also be so."

2.26

"According to their categories of voice, it universally announced to sentient beings:"

2.27

I note that Sengzong says: "The six destinies are different, like the distinction between Chu and Xia; yet each understood as they heard."

2.28

"'Today the Tathāgata, Arhat, Samyaksambuddha... [down to] the Greatly Awakened World-Honoured One is about to enter nirvāṇa.'"

2.29

Sengliang states: By means of what is provisional, the real is revealed; relying upon extinction, permanence is expressed.
Sengzong states: The reason the three virtues are mentioned first is to cause them to cherish [his] virtue and long for the good. Having compassion within, he can therefore provide sheltering protection outwardly. To practice these two states of mind equanimously toward living beings is already not easy. Furthermore, to be able to reach the point of [viewing them] like an only son makes its difficulty all the more evident.
"Refuge" is like a loving mother hastening to her infant. A "shelter" functions to ward off wind and frost; by analogy, the power of great compassion possesses great upāya, able to prevent living beings' afflictions from arising.
"Greatly Awakened World-Honoured One" mentions two more titles to urge their minds onward.
Baoliang states: "Being about to enter nirvāṇa" is not what is named in the title of the sūtra; it speaks merely of nirvāṇa without remainder. From Mṛgadāva up to this point, whenever living beings heard one teaching, they added one doubt; only now, when expounding in this fifth period, do doubts abruptly cease. Therefore, the ten epithets are briefly mentioned to make them understand the gravity of the Buddha's kindness.
Daohui's Notes state: Pity does not necessarily entail sheltering protection, nor does it necessarily entail equanimity. Here, "refuge" explains pity, "shelter" explains sheltering protection, and "Rāhula" explains equanimity.
Huilang states: Within the voice there are five phrases: first, a general praise of kindness and compassion, meaning "pity and sheltering protection"; second, praising the function of kindness, meaning "like Rāhula"; third, praising the function of compassion, meaning "acting as a refuge"; fourth, the particular relinquishment of transformation, meaning "now wishing to enter nirvāṇa"; fifth, urging them to come and question, meaning "to ask their final questions".

2.30

All living beings, if they have any doubt, may all ask now, as a final questioning.

2.31

Sengliang states: Living beings loathe suffering. Suffering arises from delusion; to extinguish suffering, one must first sever delusion. Delusions are light and heavy: the heavy are called views, the light are called doubts. Even doubts must still be severed, how much more so views? Only the Buddha severs doubts; could they not ask?
Sengzong states: Prior to this, he taught only impermanence; now he clarifies the true principle of permanence. The teaching contradicts the past, so as a matter of course there should be doubt. Although the words do not point to it explicitly, the intent lies in this.
Baoliang states: This is the Tathāgata's final, ultimate teaching; hence he encourages them to ask.

2.32

At that time, the World-Honoured One, in the early morning,

2.33

Sengliang states: Above, the month and day were recorded; now the time of day is recorded.

2.34

emitted various lights from the gate of his face […] and so forth, extending to the ten directions as well.

2.35

Sengliang states: The sound reached the Summit of Existence, speaking of its being heard above. The light pervaded the ten directions, speaking of its fourfold distance. The two passages alternate with each other, but what they express is not different.
Fayao states: The light emitted from his mouth expresses the mark of the most ultimate, wondrous teaching.
Sengzong states: This is the second mark. Above, understanding was generated through sound; here, awakening is attained through light. "Gate" takes passage as its meaning; hence the mouth is the gate of the face.
Baoliang states: Regarding the lights of various colours: past sūtras also had this auspicious sign, but the one who produced the sūtra expressed the Buddha's majestic radiance; hence it is named "various".
Zhixiu states: Previously, although they heard the voice, they did not know where [it came from]; therefore he emitted light to show them and make them know.

2.36

Living beings of the six destinies therein […] their bodies trembling, weeping and sobbing.

2.37

Sengliang states: Previously he announced it to let them know; now he removes their karmic obstacles.
Sengzong states: "Sin" refers to the fruit; "defilement and affliction" refer to the cause.
Baoliang states: Speaking here of "extinguishing" is based on suppression and removal. It means that when those who behold the light direct their minds to the supreme realm, the three poisons cannot arise concurrently; they only produce pure minds, hence it says "sins were extinguished".

2.38

At that time, the great earth, the mountains, and the great oceans all shook.

2.39

Sengliang states: Defilements and obstacles having been eliminated, feelings of longing and yearning arose. Grief and confusion disordered their minds, giving them no way to assemble quickly; therefore, by spiritual power he shook the earth to restrain their sorrowful feelings.
Fayao states: Even insentient things still move, how much more so those with minds! By moving the people of the time, he caused them to gather quickly like clouds.
Sengzong states: This is the third mark. The Tathāgata's supreme virtue is like the earth in pacifying the multitude of living beings. Relinquishing transformation and returning to the real, he displays it to make them awaken.
Zhixiu states: Having seen the earth shake, three thoughts arose: first, urging one another to restrain themselves for the moment; second, that they must now go quickly, go quickly; third, that if they later have doubts, there will be no one to consult.
Huilang states: Below this are two stages; this is the first, narrating the mark of the earth shaking.

2.40

Then living beings said to one another, […] or by half an eon, holding one another's hands.

2.41

Sengzong states: Having seen the three auspicious signs, how could they not grieve? Admonishing one another, they devised a plan of earnest entreaty.
Baoliang states: An older interpretation says: "If a living being's lifespan was one eon, they pleaded for a lifespan of one eon. If half an eon, they pleaded for half an eon." In my own view, this is not so; it was probably following conventional ways. At that time, people wished in their hearts for the Buddha to abide in the world; how could they specifically wish for one eon or half an eon? Speaking in terms of little, it was out of fear that much would be difficult to hope for.
Huilang states: Below this is the second stage, with two points: first, advising and encouraging one another beforehand.

2.42

They also spoke these words: "The world is void and empty […] the Tathāgata will surely enter nirvāṇa before long."

2.43

Sengzong states: The Tathāgata's path covers the great chiliocosm, and his virtue shelters the three realms; now that he enters nirvāṇa, the world is empty. That "blessings are exhausted" means that blessings invoke the sage; since the sage no longer responds, they know [blessings] are exhausted. That "unwholesome things increase" means that, blessings having been exhausted, evil therefore grows.

2.44

They also spoke these words: "The world is void and empty […] if we have doubts and confusion, whom should we ask again?"

2.45

Huilang states: "Without rescue or protection": below this, the purport of the earlier announcement by voice is brought up. "Rescue" brings up the earlier phrase on pity and great kindness. "Protection" brings up the earlier phrase on sheltering protection and great compassion. "Impoverished" brings up the earlier regarding them with equanimity like Rāhula, the function of great kindness. It means that Rāhula has already attained the wealth of Dharma, whereas we now have not yet attained it, and the Buddha is relinquishing us—this is precisely impoverishment. "Without any object of veneration" brings up the earlier acting as a refuge. "Solitary and exposed" brings up the earlier acting as a shelter for the world, the function of great compassion. "All at once estranged" brings up the earlier that the Greatly Awakened World-Honoured One is about to enter nirvāṇa. "If we have doubts and confusion" brings up the earlier that all may ask now. Therefore, they ought to restrain themselves and go quickly, go quickly.

2.46

At that time, there were immeasurable great disciples […] producing such various kinds of suffering and affliction.

2.47

Sengliang states: The three auspicious signs above were the causes and conditions for assembling the multitude; below this describes the sequence of the assembly. The "great disciples" were already at the Buddha's side; hence it does not speak of their coming.
Daohui's Notes state: These are precisely the eighty hundred thousand koṭis mentioned before. Since they were not summoned by the voice and light, the reason they are listed again is to describe their grief and distress upon encountering the light.
Huilang states: This brings up the afflictions of the three karmas, namely the body trembling and the disturbed mind uttering sounds.

2.48

At that time, there were further eighty hundred thousand monks and others,

2.49

Sengliang states: Below this narrates those who came from afar. Their coming was not necessarily earlier or later, but the text cannot write them all at once, so it divides them into three times: first, the vast assemblies coming later; second, the vast assemblies whose offerings are superior; third, solely because their offerings are superior.
Sengzong states: The assemblies of the time listed in this sūtra are not necessarily the same as in other sūtras. Because the voice-hearers' virtue is narrow and they cannot broadly transform [beings], they mostly attend close at his side; therefore they are listed first.
Baoliang states: This lists those who received the light and arrived on the morning of the fifteenth day. "Monks" lists their status; "arhats" praises their virtue.
Daohui's Notes state: In listing the assembly, there are five distinctions in all: first, the eighty hundred thousand koṭis, meaning the inner retinue; second, the time when there were immeasurable great disciples, meaning the outer retinue; third, from the upāsakas downward, they are placed behind according to the superiority of their offerings and vast numbers; fourth, from the garuḍa king up to the mountain kings, they are placed behind solely because of their vast numbers; fifth, from the asaṃkhyeya ocean gods up to Boundless Body, they are placed behind solely because of their offerings.
It also notes: They are not necessarily all earlier and later, but are sequenced conceptually. However, if listing earlier and later exists, it does not exceed four kinds: first, sequenced by status; second, sequenced by number; third, sequenced by offerings; fourth, not by status, number, or offerings, but simply listed in the middle according to those who came at that time.
Zhixiu states: Below this, up to the grove turning white, all were summoned by the voice, the light, and the shaking of the earth. However, the ordering of the items listed differs: at most it reaches five, at least it is only two. Speaking of five: first, listing the number; second, placing their status; third, praising their virtue; fourth, listing their names; fifth, narrating the manner of their coming. Speaking of two: first, listing the number; second, listing their names, and nothing more. Moreover, in listing their order, there are three grades: first, from here up to attaining sovereign power to magically create buddhas, lists the two monastic assemblies; because their path is small and they are close to the Buddha, they are listed first.
Mingjun states: Here six matters are listed: first, listing the number; second, stating their status; third, praising their provisional virtue; fourth, narrating their grief and sorrow; fifth, praising their real virtue; sixth, narrating the matter of their coming.

2.50

who were all arhats,

2.51

Sengliang states: This means non-arising. Arising is the root of suffering, and delusion is the cause of arising. Arhats have severed the delusions of the three realms, and the fruit of suffering does not arise; hence it is called non-arising.
Sengzong states: This name contains three meanings: first, slayer of foes, which means severing afflictions; second, non-arising, which means not receiving birth in the three realms; third, worthy of offerings. Because they are endowed with the three virtues, they can be fields of merit.

2.52

whose minds had attained mastery,

2.53

Sengliang states: The mind is the root of suffering and bliss. Living beings loathe suffering but do not part from the causes of suffering; deluded by afflictions, they cannot attain mastery. Now having no cause of suffering, they therefore have mastery.

2.54

who had done what was to be done,

2.55

Sengliang states: The causes of suffering having been exhausted, what was anticipated has been completed.
Sengzong states: It means they have attained the culmination of the knowledge of exhaustion and the knowledge of non-arising. This meaning contains knowledge, which directly explains "worthy of offerings".
Baoliang states: These two phrases together explain the meaning of "non-arising". The reason they attain non-arising is that they have severed all fetters of the three realms and the power of the remedial path has accomplished it.

2.56

who were free from all afflictions,

2.57

Sengliang states: This explains the meaning of "what was to be done" above.
Sengzong states: This explains why there is non-arising.
Daohui's Notes state: This explains why their minds had attained mastery and why what was to be done had been done.

2.58

who had subdued their faculties,

2.59

Sengliang states: This explains their minds having attained mastery.
Sengzong states: Delusion exists due to the faculties; the faculties having been subdued, delusion is therefore exhausted.
Baoliang states: These two phrases explain "slayer of foes". The reason the foes of affliction are exhausted is that they restrain the six senses and control the three karmas.

2.60

like great dragon-kings,

2.61

Sengzong states: This serves as a metaphor for the three knowledges and six supernormal knowledges. Dragons have two virtues: first, raising clouds and sending down rain; second, concealing and revealing themselves at will.
Baoliang states: From here down to "having attained their own benefit", it distinguishes "worthy of offerings".
Daohui's Notes state: Dragon-kings are elephant-kings among humans, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "like well-tamed elephant-kings". It serves as a metaphor for being well-tamed, explaining that the reason afflictions are shed is due to well-subduing the faculties.

2.62

possessing great majesty and virtue,

2.63

Daohui's Notes state: Below this praises their external virtues, making clear that wherever they are, the multitude respects and submits to them.

2.64

who had accomplished the wisdom of emptiness,

2.65

Sengliang states: This explains severing afflictions. If one does not attain the wisdom of emptiness, they are not severed.

2.66

and had attained their own benefit,

2.67

Sengliang states: The fetters being severed and not arising, this can be relied upon as benefit.
Daohui's Notes state: This explains why they possess great majesty and virtue. The wisdom of emptiness clarifies the perfection of their knowledge; their own benefit clarifies the exhaustion of their fetters.

2.68

surrounded by sandalwood like a sandalwood grove, surrounded by lions like a lion king.

2.69

Sengliang comments: Regarding the 'lion king', when empty wisdom is already perfected, morality and concentration are all uncontaminated empty wisdom. Like the king, the remaining virtues are like the lion's offspring. Daohui's Records states: This does not take the king as a metaphor, but is a comprehensive praise of all the virtues mutually surrounding one another.

2.70

[Having] accomplished such immeasurable virtues, all were true sons of the Buddha.

2.71

Sengzong comments: From the Saddharmapuṇḍarīka Sūtra onward, all have come to be called bodhisattvas; before that, they could not be so called. Baoliang says: The terms 'true' and 'provisional' have three levels according to the teachings: first, adjudging the noble to be true and the ordinary to be provisional; second, taking the two vehicles as provisional in meaning and bodhisattvas as true; third, calling those who believe in permanence true and those whose faith is not yet established provisional. Here, the judgment is made according to the third level, clarifying that all these individuals have dual understanding of the six practices.

2.72

Each at early morning, when the sun first rose, […] tears filled their eyes, giving rise to great distress.

2.73

Sengliang comments: The leaves of the palāśa flower are green and its flowers are white, yet they change three times a day: before the sun rises they are white; when the sun first rises they are red; late in the day they are yellow. Daohui's Records states: The substance of this flower is green and its veins are red.

2.74

Desiring to benefit and bring peace and joy to sentient beings,

2.75

Sengzong comments: The five lines below praise them individually; this single line praises them in general. Baoliang says: From here below, all grasp their real virtues to praise them. This first [line] clarifies that they came for the sake of benefit, meaning they were the conditions for the multitudes to attain the Way. If a thousand people were to serve as the condition, lacking even one person it could not be accomplished.

2.76

Accomplishing the foremost practice of emptiness of the Mahāyāna,

2.77

Sengliang comments: The arhats knew that the Buddha is permanent, and now wished to entreat the Buddha to reveal and illuminate the teaching of permanence. The foremost emptiness in this sūtra is permanence, bliss, self, and purity. It lacks the twenty-five states of existence, and hence is called 'empty'. Sengzong says: Prajñā is the master of the ten thousand practices; they wished to cause sentient beings to attain the understanding of signlessness.

2.78

Manifesting and revealing the Tathāgata's esoteric teaching of skillful means,

2.79

Sengliang comments: In the past he spoke of impermanence, concealing the present purport of permanence; this is called the 'esoteric teaching'. Sengzong says: Revealing that the three vehicles are skillful means and the One Vehicle is the true practice, that the sixteen-foot body is saṃskṛta and the dharmakāya is asaṃskṛta.

2.80

In order not to cut off the various preachings of the Dharma,

2.81

Sengzong comments: From the initial Mṛgadāva up to the present day, according to whatever could give rise to understanding, he preached to people.

2.82

for the sake of the conditions of subduing sentient beings […] joined their palms reverently and sat down to one side.

2.83

Sengzong comments: This means that hearing of impermanence they understood impermanence, and hearing of permanent abiding they immediately understood it as well. Having penetrated it themselves, they again explained it for others. Baoliang says: This means the conditions for eliminating the four inversions of sentient beings. Examining this statement, one therefore knows that in the various teachings before the Saddharmapuṇḍarīka Sūtra, none had attained the Way.

2.84

At that time there were also Kautāra-kanyā […] joined their palms reverently and sat down to one side.

2.85

Sengzong comments: 'Ni' here means woman. The categories and examples listed are the same as above. Mingjun notes: This listing has nine items: first, stating their clan; second, stating their rank; third, listing their names; fourth, citing their number; fifth, praising their provisional virtues; sixth, recounting their grief and sorrow; seventh, praising their real virtues; eighth, recounting their arrival; ninth, selecting their supreme superiority, hence it says their stage corresponds to the ten grounds.

2.86

Among the assembly of bhikṣuṇīs there were further bhikṣuṇīs […] who had obtained sovereign power and were able to manifest as buddhas.

2.87

Sengzong comments: Regarding the two ordained assemblies, provisional and real are difficult to discern. Now, in singling out those among the assembly of nuns who are bodhisattvas, one can infer that it must also be so among the assembly of monks. Baoliang says: Previously, it listed real understanding of the six practices, fulfilling the meaning of 'true sons'; here it specifically points to the assembly of nuns. There were also those originally bodhisattvas of the eighth stage and above. Huilang says: Here provisional virtues are praised. The initial 'all outflows having been quantified' is a general line. Mingjun notes: In the previous praise of the monks, it concluded at the end with 'attaining their own welfare'. In the praise at the beginning here, there is 'all outflows having been exhausted'. These two are mutually missing from each other; it is merely that the transmitter of the sūtra made an omission, but the intent remains preserved.

2.88

At that time there were also [bodhisattvas as many as] the sands of one Ganges River […] with bodhisattva-mahāsattvas as their leaders.

2.89

Sengzong comments: Above, the two śrāvaka assemblies were listed; now bodhisattvas are listed. That it does not speak of preparing offerings indicates they must be renunciants. Baoliang says: This specifically refers to those among the previous assembly of monks who provisionally manifested as śrāvakas. Zhixiu says: Previously, among the two śrāvaka assemblies, all were called 'true sons', so it was already known that all were bodhisattvas. That they are now listed separately again is spoken purely with respect to traces. Previously they had the traces of śrāvakas and the sense of close attendance, hence they were listed first. The bodhisattvas' practice is vast and their traces bear a distant sense, hence they are listed next. Huiling of Pengcheng says: These are those who have left household life, but are not monks. Mingjun notes: Here seven items are listed: first, citing the number; second, briefly praising their virtuous stage and skillful means; third, listing names; fourth, praising practices across the three times; fifth, recounting grief and sorrow; sixth, praising real virtues; seventh, recounting their arrival. Bodhisattvas and arhats have no further separate stages, not exceeding the number of the four assemblies of lay and monastic; therefore this one Ganges River stands between the two pillars. Calling them merely 'bodhisattvas' is to distinguish this group from that. By the time of the Saddharmapuṇḍarīka Sūtra there were already no śrāvakas, so how much less in this assembly could there be a separate kind of bodhisattva? That the assembly of nuns singled out those of the ten stages was merely to signal their preeminence, hence they are called dragons among men.

2.90

Their minds all revered the Mahāyāna […] 'Those not yet crossed over, we shall cause to cross over.'

2.91

Sengliang comments: Bodhisattvas take the salvation of beings to heart. Since the Mahāyāna is the good medicine, it is explained first. 'Following all' means that to save beings through the Dharma, one must bend to accommodate and conform with beings, extending benevolence and virtue widely. Following comprises four things: first, physical form; second, language; third, faculties; fourth, activities. Making this vow means that having entered the five destinies, they share their pain and pleasure. In pain the mind retreats, and in pleasure attachment arises; without a great vow, there would be no way to relinquish both. Sengzong says: This praises present virtues. Baoliang says: 'Bodhisattva' here means a person with the mind directed toward the Way. Praising virtue does not go beyond personal practice and outward conversion. Here the praise is based on the three times; within a single lifetime, both meanings are complete.

2.92

Already having in incalculable kalpas of the past […] continued the lineage of the Three Jewels, keeping it from being cut off.

2.93

Sengliang comments: To be fully endowed with the superior virtues above cannot be accomplished without accumulated practices. 'Understanding what has not been understood' refers back to when the vow was made; now it speaks of when the practice is carried out. Sengzong says: Previously it clarified present practice; now it clarifies past practice.

2.94

In future ages they will turn the wheel of the Dharma, adorning themselves with the great adornment.

2.95

Sengzong comments: Next, it praises future virtues.

2.96

[Having] accomplished such immeasurable virtues […] joined their palms reverently and sat down to one side.

2.97

Sengzong comments: The purport is the same as before.

2.98

At that time there were also [upāsakas as many as] the sands of two Ganges Rivers […] equal and without duality, as if regarding an only child.

2.99

Sengzong comments: These are householder bodhisattvas. 'Upāsaka' here means a man of pure faith. The treatises explain it as 'dwelling well', both translating the name by its meaning. From here below, the listing of the assembly has four levels: first, from this up to ten Ganges sands, ordered by the assemblies becoming gradually larger and the offerings slightly superior; second, from twenty Ganges sands up to ninety Ganges sands, the offerings not necessarily superior, but ordered merely by the assemblies becoming gradually larger; third, from one thousand Ganges sands, ordered by their arriving in disorder without fixed quantity; fourth, from the transformation of the grove downward, the assembly not necessarily large, but ordered by the superiority of the offerings. Mingjun notes: Here fifteen items are listed: first, citing the number; second, stating the status; third, taking morality as the basis of practice, hence first praising morality; fourth, listing names; fifth, next praising concentration, meaning deep contemplation of the counteractive approaches; sixth, praising wisdom, meaning desiring and delighting to hear the unsurpassed Mahāyāna, etc.; seventh, citing the four great vows to praise external conversion; eighth, citing the adornment of pure precepts as concluding praise; ninth, recounting grief and sorrow upon encountering the light; tenth, recounting the preparation of offerings; eleventh, recounting that when preparing the offerings they made great vows again; twelfth, recounting their mindfulness that once the Buddha accepted the offerings he would certainly enter nirvāṇa; thirteenth, recounting their coming to the Buddha's presence; fourteenth, recounting that the Buddha remained silent and did not accept; fifteenth, recounting their grief and sorrow because their wish was unfulfilled.

2.100

Also at early morning, when the sun first rose […] kauśeya robes, kṣauma, and patterned silks.

2.101

Sengliang comments: Heavenly wood incenses are called seasonal and precious items. Renunciants give the gift of Dharma; householders give the gift of material wealth. Giving is endowed with nine items: material giving has three, meaning seasonal items, precious items, and items according to Dharma; the mind also has three, meaning the prior mind is joyful, the mind at the time of giving is pure, and after giving there is no regret; the grounds also have three, meaning immovable, signless, and immeasurable concentration. Here only six are spoken of; the Buddha ground need not be mentioned. 'Through the Buddha's power' means that through the Buddha's power their precious items were perfected, gladdening the hearts of the givers. Up to covering the trichiliocosm, all are similar to this. Utpala flowers are blue. Kumuda is red. Padma has an irregular color, said to resemble the calamus flower. Puṇḍarīka is white, growing in water. Māndārava is a heavenly flower, also found in the Central Country; its color is unfixed, such as red yet yellow, blue yet purple, or green yet crimson, undergoing various color changes. Pārijāta has various colors in heaven, and is also found in India, where its flowers and leaves are both blue-green. Kauśeya is said to be made of silkworm cocoons. In Eastern India there is a country named Oḍra, where non-glutinous rice turns into insects when about to ripen; the insects then eat the rice, and people take and steam them to make floss. Such silk floss is called mahāpaṭṭa, which here means 'great garment', and is extremely expensive. Kṣauma is linen cloth. Kaliṅga is the name of a country, which also produces fine cotton.

2.102

These incense woods were loaded on jeweled carts […] 'compassionately accept our final offering.'

2.103

Sengliang comments: Each formed this thought. 'If there is any lack' refers to the three kinds of mind explained below. Daohui's Records states: The water of eight virtues refers to light, cold, soft, delicious, pure, odor-free, soothing when drank, and causing no illness after drinking.

2.104

The World-Honoured One, knowing the proper time, remained silent and did not accept […] withdrew to one side and sat in silence.

2.105

Sengliang comments: He knew that the time for accepting had not yet arrived. If he accepted from those before, those after could not present [theirs]. In the past, silence meant acceptance, whereas now silence meant non-acceptance. In former days, his body was healthy, and any flavor whatsoever was suitable. If he had spoken of acceptance, it would resemble greed, so he did not speak. Now, claiming illness and weakened strength, he himself knew what was needed. Therefore, if he spoke he accepted, and if he did not speak it was not needed. Fayao says: When first born in the royal palace, he proclaimed himself 'worthy of offerings'; thus whenever there was an offering he accepted it, so why need he utter words? Now, revealing that the dharmakāya is permanent and blissful and does not eat, he remained silent without speech, so in principle one knows he did not accept. Baoliang says: Knowing the time has three aspects: first, the Buddha does not accept invitations from two donors; second, he accepts due to past vows; third, knowing that Cunda acting as donor would bring vast benefit. Huilang says: Knowing the time has three aspects: first, knowing the time of acceptance has not yet arrived; second, knowing the assembly at that time lacked past vows; third, knowing that if he accepted other offerings right then, he could not bring widespread benefit.

2.106

At that time there were also [upāsikās as many as] three Ganges River sands […] for the sake of hundreds of thousands of sentient beings, manifested female bodies.

2.107

Fayao states: "When the great assembly heard of and saw the signs of nirvāṇa, in principle they should have gathered at once like clouds, with no allowance for before and after; even if there were earlier and later, it would not necessarily follow the order listed in the sūtra." Huilang states: "The matters of listing numbers, listing names, and praising virtues can be understood by following what came before."

Linked texts (1)

大般涅槃經集解 — Classical Chinese