大般涅槃經集解 22
English (machine translation) 22
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22.1
Explaining the six matters of the moon to illustrate the dharmakāya; explaining the analogies of the sun and the year star (Jupiter); explaining matters of creating causes and conditions for bodhi for those who have not yet aroused the bodhicitta; explaining the matter of icchantikas not accepting the Way.
22.2
Chapter 15: Simile of the Moon
22.3
Fayao comments: From "seeing the moon not appearing" to "like the sun rising, all mists are completely dispelled" answers the question of "how is [the Tathāgata] like the sun, moon, and Venus?" Above, [the chapters on] Longevity and Adamantine clarified the substance and marks of the dharmakāya. The "Names and Virtues Chapter" concluded the names of the sūtra. The great substance of the sūtra takes nirvāṇa as the ultimate reach; down to Vimokṣa, all clarify the meaning of mahānirvāṇa. From the four kinds of people through the four inversions clarifies the persons who propagate the sūtra, which is the indirect cause (pratyaya-hetu) for longevity and adamantine. From the twenty-five realms of existence having or not having a self through the "Simile of the Birds" on sharing the holy practice clarifies that the buddhadhātu is the direct cause (upādāna-hetu) for the adamantine longevity. One round broadly clarifying the meaning of cause and fruit is concluded; now it again clarifies the boundless responsive capacity of the adamantine longevity. Sengzong says: The Bird Simile above universally relied on the six practices to clarify the complete principle; now the Moon Simile universally clarifies the virtues of the true and responsive [bodies] of the dharmakāya. Baoliang says: Answering the twelfth question is still not yet finished; it further particularly clarifies the three virtues of permanence, bliss, and self.
22.4
The Buddha further addressed Kāśyapa: "Just as if someone […] in order to transform sentient beings, manifests having birth and extinction."
22.5
Sengliang states: The simile of the moon has six points. This first [point] clarifies that although it appears to arise, it does not arise, confirming the traces [manifested] before responding to beings in the preceding chapter and elaborating on the meaning of permanence. As for why, when the sun was asked about first, the moon is answered first, it is because the affairs of the moon are extensive. Fayao states: It clarifies the beginning and end of the traces of a single response [of the Buddha]. Sengzong states: Within this simile there are five layers. First, it brings up the beginning and end of the present single teaching transformation; second, it clarifies that this is not only here, but throughout the ten directions; third, it relies on the lunar eclipse to explain how he manifests having blood drawn from his body, while in reality he cannot be harmed; fourth, it reveals the length and shortness of lifespan as responding in accordance with beings' resonance; fifth, it clarifies that the Tathāgata is the king of all sages and is able to benefit beings. As for beings not seeing it because Mount Sumeru obstructs it: there are four continents, Mount Sumeru is in the center, and the sun and moon move in circumambulation around it.
22.6
"Good son! Just as this full moon is seen as full in other regions... (and so on down to) ...therefore it is called permanently abiding and unchanging."
22.7
Sengliang states: The second point elaborates upon the meaning of arising and ceasing above. From the first to the fifteenth day, it elaborates upon the meaning of arising; from then on, it elaborates upon the meaning of ceasing.
22.8
"Furthermore, good son! It is like the full moon... (and so on down to) ...the Tathāgata permanently abides without any alteration."
22.9
Sengliang states: The third point [shows that] he universally responds to the six destinies and manifests in accordance with their resonance; this also elaborates upon the matter within arising. As for 'in every single place': since vessels are different in size, the shape of the moon also differs; this illustrates that just as the six destinies are different, the traces are also not identical. As for 'a hundred yojanas': just before, vessels of water were brought up to clarify that it manifests according to place; here, it clarifies that going and coming follow the person. Sengzong states: This is still the second point.
22.10
"Furthermore, good son! Just as Rāhula... (and so on down to) ...discriminates the phrases of the Dharma like that physician's son."
22.11
Sengliang states: The fourth point is that for the sake of establishing the precepts, he manifested having blood drawn from his body and so forth. Fayao states: It clarifies that karmic retribution must certainly be experienced. Sengzong states: It is the third point. Baoliang states: In this manifestation for establishing precepts, there are altogether three points: first, it clarifies that the dharmakāya is without impairment, just like the full moon, so that although there was such an occurrence, nothing was harmed. Second, regarding why there was no harm: it adduces two men fighting together who originally had no intent to kill, so that although death resulted, there was no guilt. Third, it brings up the simile of the physician to clarify that since this manifestation exists, there is inevitably benefit.
22.12
"Furthermore, good son! Just as when people see the moon... (and so on down to) ...therefore the Tathāgata permanently abides without change."
22.13
Sengliang states: The fifth point manifests nirvāṇa, karmic retribution, and so forth. Fayao states: Previously he manifested committing evil to halt goodness; here he manifests practicing goodness to establish the precepts. Sengzong states: The fourth point: the moon is not actually eclipsed, but it appears to be impaired; this is taken as a simile for nirvāṇa.
22.14
"Furthermore, good son! Just as the bright moon... (and so on down to) ...therefore it is said that the Tathāgata is like the bright moon."
22.15
Sengliang states: The sixth point: the Buddha's merits are briefly like that. Sengzong states: It is the fifth point. Fayao states: Having manifested practicing goodness and establishing precepts to halt evil, it now clarifies that beings who delight in the Dharma follow the teaching without satiety.
22.16
"Furthermore, good son! Just as when the sun rises... (and so on down to) ...that is the true dharmatā of all buddhas."
22.17
Sengliang states: This answers the question about the sun. There are two similes: first, taking length and shortness as a simile; next, using impairment and benefit as a simile.
22.18
"Furthermore, good son! Just as the host of stars... (and so on down to) ...just as worldly people do not see the stars by day."
22.19
Sengliang states: This answers the question about Venus. Fayao states: This illustrates that the dharmakāya is profound, wondrous, and tranquil, beyond the realm of seeing and hearing. For ordinary sentiments, it is hidden; they only see the sixteen-foot [manifestation] and consider it the ultimate. Those of the two vehicles claim it does not exist, so the two vehicles do not see it.
22.20
"Furthermore, good son! Just as overcast darkness... (and so on down to) ...because it is not defiled by any defilements."
22.21
Sengliang states: It uses the sun and moon in general to illustrate the extinction of the Three Jewels. Fayao states: It illustrates that when the Buddha was in the world, people considered his substance to be exhausted by the sixteen-foot [body], which would mean there is no permanently abiding dharmakāya. Now it clarifies [the state] after nirvāṇa, which is why it differs from the above.
22.22
"Furthermore, good son! Just as during the dark moon... (and so on down to) ...like that sun and moon, there is no extinction or disappearing."
22.23
Sengliang states: This answers the question about comets. It means that buddhas do not appear simultaneously: if a pratyekabuddha appears in the world, the true Buddha has entered extinction. People produce inverted views and consider it inauspicious. Sengzong states: As for 'the dark moon', it is because an asura's hand obstructs it, causing it not to be seen. Also, it is said that the moon is made of crystal and silver; because of the crystal side, it is like the dark moon.
22.24
"Furthermore, good son! Just as when the sun rises... (and so on down to) ...all evils and uninterrupted sinful karma."
22.25
Sengliang states: The permanence of the Buddha has already been established, and the six practices have been demonstrated. Now, explaining the merits of the sūtra and the benefit of hearing the sūtra, he encourages people to accept and uphold it. This comprehensively answers two questions: from 'Why is one who has not yet resolved their mind called a bodhisattva?' down to 'Just as with Jambūnada gold, no one can speak of its flaws.' Fayao states: The preceding similes of the sun, moon, Venus, comets, and so forth elaborated on the 'Lifespan' and 'Adamantine Body' chapters above; now, this in turn elaborates on the 'Names and Merits' chapter above. As for 'once passing through the ear': this initiates the efficacy of a single hearing, and ultimately relying on this wisdom, all evils are dispelled; it does not say that once it passes through the ear, afflictions are immediately exhausted. This specifically reveals that the function of this sūtra in extinguishing evil and producing good is equal to the dharmakāya. Down to the simile of the skilled physician, all clarify the power of the sūtra. Sengzong states: The arrangement of chapters in the sūtra actually originated with later people who designated them according to conceptual categories. It was held that the name of the 'Bodhisattva Chapter' should be here at the beginning; yet adhering to transmission, it remains as of old, and to alter it arbitrarily would be difficult, so it is left to future wise ones. Baoliang states: If someone resolves their mind after experiencing births and passing through deaths, they are called a 'bodhisattva who has resolved their mind'. Now, speaking of 'one who has not yet resolved their mind', this is discussed with reference to a single lifetime. In this life, one has not yet resolved their mind, but merely upon seeing the Nirvāṇa Sūtra, turns from evil and cultivates good, giving rise to the mind to propagate and protect it, they are immediately called a bodhisattva who has resolved their mind. Wishing to answer this question extensively, he therefore first borrows the light of the sun and moon to illustrate the Nirvāṇa Sūtra. Zhixiu states: Below this, there are three points. First, from here down to the resolution of the two objections, it extensively demonstrates the power of the sūtra; second, when Kāśyapa brings up his former question, that directly answers what was asked; third, later it extensively explains the meaning of excluding the icchantika.
22.26
"This Great Nirvāṇa is a profound realm... (and so on down to) ...the true Dharma will not be severed, and the jewel of the Saṅgha will not be extinguished."
22.27
Fayao states: This clarifies the wisdom born of reflection, contemplating the mind of the permanently abiding Three Jewels.
22.28
"Therefore, one should cultivate many skillful means... (and so on down to) ...anuttarāsamyaksaṃbodhi."
22.29
Fayao states: This clarifies the wisdom born of cultivation. Because one diligently studies, one comes close to the unsurpassable path, which is why it says 'before long'.
22.30
"Therefore, this sūtra is named 'Formed of Immeasurable Merits'."
22.31
Fayao states: This sūtra specifically clarifies that the Buddha is permanently abiding. Permanence is formed through the three wisdoms; now, because these three encompass all practices completely, it is said to be 'formed of immeasurable merits'.
22.32
"It is also named 'Bodhi Inexhaustible'."
22.33
Fayao states: Since the cause is immeasurable, the fruit is also inexhaustible. Because cause and fruit are both immeasurable, it is called 'Great'.
22.34
"Because it is inexhaustible, it is called... (and so on down to) ...because the body is boundless, it is called Great Nirvāṇa."
22.35
Fayao states: Because there is the light of prajñā wisdom, the dharmakāya is boundless; through these two things it is called Great Nirvāṇa.
22.36
Chapter 16: Bodhisattvas
22.37
"Furthermore, good son! Just as the light of the sun and moon... (and so on down to) ...therefore it is also named Great Nirvāṇa."
22.38
Daosheng states: Although they have not yet resolved their minds, it can serve as a cause of bodhi, no different from great expedient skill. If, upon hearing of the buddhadhātu, they generate faith and understanding, then this is the arising of the bodhimind, which then serves as a cause; if they give rise to slander, how could it serve as a cause? Sengliang states: When beings receive the path, it must certainly come from internal faith. For those whose faith is slightest, none are worse than the four grave offenses and five heinous deeds, yet their kuśalamūla is not severed, being like a hair. Relying on this minute goodness, they resonate with the light of nirvāṇa and accomplish the cause of bodhi, gaining the name of bodhisattva and not fearing the great assembly, just like genuine gold of which no flaw can be spoken. As for 'serving as the condition for bodhi': a bodhisattva takes the resolution of the mind as the cause, and the thirty minds before the bhūmis are the causes of the initial resolution. On that very day, one does not yet possess this mind and is obstructed by grave evils, but through the power of the sūtra, one can become a bodhisattva. Fayao states: Just before, it clarified the ability to extinguish all evils; here, it clarifies the ability to produce all goods and give rise to the bodhimind. Sengzong states: If kuśalamūla has not been severed, there must certainly be a strand-of-hair's amount. The sūtra has the power of conditional arousal, able to cause one to resonate and awaken, deeply repent, seek the Buddha's wisdom above, and deliver beings below, causing one who has not yet resolved the mind to become a bodhisattva. As for 'entering the pores': wishing to clarify that the power of this sūtra can dispel darkness, it is called light. Goodness resonates with the teaching, and the teaching and goodness support each other, the meaning of which is like 'entering'. Because the benefit is not yet deep, it is called 'pores'."}, point is that if one takes the resolution of the mind as cause, and before that one is obstructed, then by the power of the sūtra one becomes a bodhisattva.
22.39
Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One!... (and so on down to) ...how could they be able to sever all afflictions?"
22.40
Sengliang states: When there are three obstacles, one does not receive the path; if everyone who hears it makes it a cause of bodhi, then good and evil would not differ. As for why the Tathāgata spoke of the meaning of the four reliances: if once it passes through the ear, what is obtained by this ear-consciousness already serves as a cause of bodhi, why did he say in the past to rely on wisdom and not rely on consciousness? As for how they can sever all afflictions: an irreversible bodhisattva must subdue and sever afflictions; if they do not understand the meaning, how could they subdue the fetters? Baoliang states: The two objections each have two prongs, thus making four. The first prong initially and provisionally disputes the present intention: if the three kinds of sinners, upon hearing the sūtra, take it as a cause of bodhi, what difference is there between upholding precepts and breaking precepts? The second prong concludes the objection using the chapter on the four reliances: if an upholder of precepts hearing the sūtra also becomes a bodhisattva, and a breaker of precepts does so too, why should the four reliances appear in the world to regulate those who break precepts? Furthermore, as the Buddha said, the second objection also has two prongs: the first prong adduces the 'Simile of the Birds Chapter' above: if one can take refuge in the Three Jewels of single substance, although one has afflictions, it is as though one has no afflictions. If indeed upon hearing this sūtra once, one can have decisive faith and cause the root of afflictions to become insubstantial, why did the Buddha himself say in the 'Four Reliances Chapter' that those who resolved their minds under buddhas numerous as the sands of the Ganges still did not understand the meaning upon hearing the sūtra? How could it merely passing through the ear once immediately sever afflictions? The second prong interrogates with principle to formulate the objection, meaning that understanding and delusion are contradictory: those who have accumulated merits still have not understood, so how could this mere passing through the ear dispel delusion? Zhixiu states: There are two objections. First: if the three kinds of sinners do not delight in or aspire toward it in their hearts, but by the power of the sūtra are forcibly caused to resolve their minds, why is there any need to rely on the four sorts of persons to be relied upon? Second: if resolving the mind indeed means attaining the principle and immediately dispelling delusion, why is it said there that those who resolved their minds under buddhas numerous as the sands of three Ganges rivers still did not understand the meaning? These two statements cannot yet be reconciled.
22.41
The Buddha said: "Good son! Except for an icchantika... (and so on down to) ...because of this meaning, it is called a great matter."
22.42
Sengliang states: 'Except for an icchantika' is because they possess all three obstacles. What is possessing them? Not seeing cause and effect is the affliction obstacle; preaching that there is no cause and effect is the karma obstacle; accumulating evil lifetime after lifetime so that today one becomes an icchantika is the retribution obstacle. As for 'other beings who hear this sūtra': this refers to those of the four grave offenses and five heinous deeds. Although they have evil karma, when they hear the sūtra and produce faith, they must have planted merits long ago; it is not without cause. As for ordinary beings of inferior capacity who cannot hear it: this means that it does not pass through their ears, or even if they hear it, they do not produce faith.
22.43
Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One!... (and so on down to) ...those who have not yet resolved their minds upon bodhi obtain the cause of bodhi."
22.44
Sengliang notes: This means that since these two kinds of persons have karmic hindrances, their [generating] of the resolve should be obstructed; how then can they generate it? Sengzong says: Now that the two difficulties have been resolved, it is broadly explained why the power of the sūtra enables the generating of the resolve.
22.45
The Buddha told Kāśyapa: "If there are those who hear this Mahānirvāṇa […] the wondrous Mahāyāna scriptures spoken by the true Buddha.
22.46
Sengliang notes: Seeing the image of a rākṣasa means that because they have hindrances, even though they hear the sūtra, they do not immediately generate the resolve. Because the sūtra induces a dream in which they dream of karmic fruits, they generate the resolve out of dread of suffering—this is the power of the sūtra. 'Mindful recollection of bodhi' means that the resolve generated has strengths and weaknesses: the strong are born among humans, while the weak are born in the three destinies; yet even though they undergo karmic retributions, their bodhicitta is never broken off. Fayao says: When those who slander the sūtra are on the verge of death, the retribution for slandering appears before them, and only then do they give rise to terror. At the time of approaching death, their minds are bewildered and confused, which is called a 'dream'. Their karmic retribution presses upon them so terrifically and dreadfully that it surpasses even a rākṣasa. Baoliang says: The great treatises and scriptural teachings clarify this principle according to two periods. The sūtra states that 'with the lowest of the low wisdom one cuts off the highest of the high defilements.' If so, the past sūtras should have cured the three kinds of transgressions; but now the teaching of the Nirvāṇa [Sūtra] only now claims to be able to eliminate these delusions. This would be contrary to reason; how could it be the middle? When the sūtra states that 'the lowest of the low wisdom cuts off the highest of the high delusions,' this is spoken generally in terms of the cutting off by the true uncontaminated path. What is explained in the two sūtras now precisely clarifies the path of subduing. Arising of delusions and the production of goodness fundamentally reside within the contaminated mind; if the mind is heavy or light, goodness and evil follow suit. In the past sūtras, the principle clarified was not complete and understanding was also slight and meager; hence, with light goodness they subdued light delusions. In the present sūtra, the principle clarified is fully complete and faith and understanding are deep and supreme; hence, with superior goodness one can suppress the highest of the high delusions. How is this known? For example, in the Vinaya rules, if one commits an offense of the second class, it is extinguished only upon repenting before twenty persons. If one commits an offense of the third class or below, it is eliminated directly face-to-face; down to duṣkṛta offenses, which are expelled through self-reproach. If one followed this logic, then lighter transgressions would require many people to extinguish! But now that is not so; hence we know that the past sūtras' principles were shallow, the goodness they generated was inferior, and they only subdued light delusions; the present sūtra's principle is profound, the blessings it generates are superior, and it can subdue heavy delusions. Traced and inferred from this, it is clear that the past sūtras could not bring people to attain the Way.
22.47
"Furthermore, good man! Just as in empty space […] establishing the cause of bodhi for the class of icchantikas.
22.48
Sengliang notes: As for the wound on the hand, the icchantika takes wrong views as the hand; if there is goodness it is ruined—hence the metaphor of a wound is taken.
22.49
"Furthermore, good man! Just as the purslane […] so dense and compact, like a diamond, that it admits no external thing.
22.50
Zhixiu notes: The rain falls without discrimination, but that which is dense and compact does not receive it. The icchantika is like this; how could it be the fault of the Dharma rain?
22.51
Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! […] What is the meaning of what has been said in this way?"
22.52
Sengliang notes: He cites a verse spoken in the past about doing evil without repentance to prove that the icchantika cannot be transformed. Sengzong says: He asks again about the past verse to broadly reveal their evil. By first raising what is fearful, he wishes to illuminate the meaning of fearlessness in the subsequent verse. Baoliang says: From here below is the answer to the fifteenth question, explaining that when the three kinds of transgressors hear the Nirvāṇa Sūtra, repent and cultivate goodness, they can become fields of merit for humans and devas. Originally having evil, they constantly feared the great assembly; now, having reformed the past and cultivated the future, they are without fear. In this answer three verses are spoken: the first four-line verse is on doing evil and having fear before the assembly.
22.53
The Buddha said: "Good man! 'Not seeing' means […] 'the perilous, evil road' refers to all conditioned formations.
22.54
Baoliang notes: The Buddha himself broadly explains it.
22.55
Kāśyapa spoke again: "As the Buddha has spoken: […] 'like a king's level and smooth road'—what does this mean?"
22.56
Sengliang notes: He cites the past verse about committing transgressions and being able to repent to prove that those of the four major offenses can be transformed. Above he spoke of generating the resolve; now he speaks of eliminating evil. Sengzong says: This answers how one attains fearlessness before the great assembly. It says that relying on the sūtra to repent and reform, broadly cultivating all goods, the multitude of evils is extinguished, like a king's level and smooth road. Baoliang says: This second verse precisely clarifies having no fear before the assembly at the time of evil—speaking of those who were originally evil, but now rely on the sūtra to repent and reform.
22.57
The Buddha said: "Good man! 'Seeing what has been done' […] Why? Such is the nature of all Buddhas.
22.58
Sengliang notes: 'Reaching the placeless place': 'placeless' is called beginningless; everything from the beginningless past onwards is fully disclosed. Furthermore, 'placeless' is called nirvāṇa, because through disclosure one can reach nirvāṇa. 'Both the fat and the oil are exhausted' means that through practice the Buddha attains the natural marks and signs, and they also perish together with the person. 'If there is a bodhisattva' and below: those two persons who lacked faith use the merit of disclosure to dedicate toward bodhi, and are then named bodhisattvas. They are reviled by the icchantika, who says there is no cause and effect. Yet the bodhisattvas do not, on account of their evil, fail to refrain from abandoning them without saving them. Baoliang says: From the limit of saṃsāra up to nirvāṇa, all evil karma that has been done is fully disclosed. If one repents with this mind, there is no transgression that is not extinguished. The monkey grasping the moon in the water serves as a metaphor for the icchantika. The moon in the water is the reflection of the moon. The monkey represents the icchantika, the moon represents nirvāṇa, the water represents goodness with marks that is contaminated, and the moon in the water represents the reflection of nirvāṇa. Without water there is no moon reflection; because there is the Buddha speaking of contaminated goodness, which originally assists in heading toward nirvāṇa, their energy and share are correlated. Ordinary persons cultivate goodness with marks, and thus hold back heavy delusions and attain human and deva rewards; lacking great, coarse suffering, they invertedly call it bliss. This is just as the icchantika sees the bliss of the five desires in saṃsāra and calls it real.
22.59
"Doing evil is not immediately undergone, / like milk turning into curd; / like ash covering fire, / a fool lightly treads upon it."
22.60
Sengliang notes: The preparations for doing evil and the evil of the icchantika do not immediately receive retribution; the retribution for an icchantika is born in the next life, not the present life. 'Like milk turning into curd': milk has a present result, showing that this is not so. 'A fool lightly treads upon it': fools see the present and do not see the future; because it is not a present retribution, they lightly commit it. About to present the conduct of the icchantika, the verse is first spoken. Sengzong says: This returns to explaining why persons who do evil commit transgressions: simply because they do not see future lives. If an earlier thought were evil and a later thought received the retribution, who would dare do evil? Because they do not see future lives, it is like ash covering fire, trodden upon by fools, unaware that it burns. Baoliang says: The third verse clarifies those who do not repent in reliance upon the sūtra.
22.61
"An icchantika is called 'eyeless' […] transmigrating in birth-and-death without any end.
22.62
Sengliang notes: 'Eyeless' means seeing only the present and not seeing the future. 'Not seeing the path of the arhat': an arhat can cut off what has not yet arisen, but this person does not see it. Baoliang says: 'For example, like a king's envoy': here it should have brought out that this arhat resembles an icchantika, but it merely matches him against a bodhisattva, clarifying that this arhat firmly believes in the Mahāyāna and entirely dismisses the sūtras prior to the Saddharmapuṇḍarīka Sūtra, saying they are not real but upāya. In the words it even takes him as an icchantika. The king's envoy represents the bodhisattva. 'Skilled in discourse' clarifies the bodhisattva's four unimpeded knowledges. 'Receiving orders to go to another country' means relinquishing the ground of the dharmakāya to respond to saṃsāra. 'Rather losing body and life than concealing the king's words' means he might be abused by non-Buddhists, yet will never proclaim that the Buddha is impermanent. 'Just as a lotus flower' is a metaphor for the practitioner: having committed transgressions accompanied by faith, if he sees the sun of nirvāṇa, his mind of faith will certainly increase in clarity.
22.63
"Furthermore, good man! Just like the utpala flower […] Why? Because they are not vessels for the Dharma.
22.64
Sengliang notes: He answers the question, 'How does one abide in a turbid world without being defiled, like a lotus flower?' providing a metaphor for the two kinds of persons. Although they have heavy transgressions, they do not obstruct the resolve, nor are they defiled by sinful conduct. Fayao says: This clarifies that a bodhisattva can be fearless before the assembly, necessarily forgetting body and life to proclaim and propagate permanence. In an evil age, wrong views slander his teaching, but he adheres to understanding without complying and does not alter his integrity; this is abiding in a turbid world without being defiled, like a lotus flower. Being able to refrain from following external wrongness is entirely because one's own fleshy eyes subdue entanglements, so that defilements do not taint one's inner mind; therefore, abiding among defilements, they cannot contaminate him. The four kinds of lotus flowers grow in mud yet are not defiled by that mud, answering 'abiding in the world undefiled'. The next line, 'although having defilements, he is never defiled by them,' is due to the power of knowing the Tathāgata's nature and marks. Down to the metaphor of the skilled physician, it answers 'defilements cannot contaminate'.
22.65
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Twenty-Two
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- 大般涅槃經集解 — Classical Chinese