大般涅槃經集解 22.25

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.