大般涅槃經集解 23

English (machine translation) 23

Language: English

23.1

Broadly citing twelve medical metaphors to clarify the power of the sūtra; explaining the metaphor of the ferryman; explaining the metaphor of the snake shedding its skin; explaining the single word 'saindhava' having four real meanings; clarifying the matter of altering sūtra texts and losing their essential meaning; explaining the metaphor of selling milk with added water.

23.2

Chapter 2: Bodhisattva

23.3

"Furthermore, good man! For example, just as a skilled physician […] only excepting the class of icchantikas who must die.

23.4

Sengliang notes: He answers the question, 'How does one abide in defilements, yet defilements cannot contaminate him?' Just as a physician treats all diseases and is not defiled by disease. From here on, metaphors are made for the sūtra. The eight arts are: first, treating the body; second, treating the eyes; third, treating wounds; fourth, treating children; fifth, treating demonic afflictions; sixth, treating poisons; seventh, treating pregnancy; eighth, astrology, knowing whether what one is subject to can be treated or not. One prescription has two thousand verses. 'Asādhya diseases that cannot be treated' represents the two major transgressions. For diseases not treated in past sūtras, this clarifies that the Nirvāṇa [Sūtra] can treat what is difficult to treat. 'Only unable to treat fatal diseases': these cannot be treated further; it is not merely difficult to treat. Fayao says: The other sūtras are compared to a skilled physician. The sūtra has eight kinds of medicines: suffering, emptiness, impermanence, non-self, impurity, loving-kindness, causes and conditions, and contemplation of the Buddha. They extinguish eight kinds of diseases: the four inversions, the three poisons, and their equal proportion. From here below there are ten metaphors, all clarifying that the sūtra has superior power and can uproot heavy transgressions. 'Eight medicines' refers to the eightfold noble path. 'Surpassing the eight medicines': this sūtra's principle is complete and its power of merit is superior; hence it is said to 'surpass'. Baoliang says: This answers the seventeenth question. This first metaphor refers to the teachings of the sūtras prior to the Saddharmapuṇḍarīka Sūtra. Down to the end there are twelve metaphors in all, which will be expounded when we reach the text.

23.5

"Furthermore, good man! For example, just as a skilled physician […] only excepting the class of icchantikas who are born blind.

23.6

Fayao notes: Previously it spoke of extinguishing the eight inversions; here it speaks of generating the eight liberations, opening the wisdom eye of permanence for the two vehicles.

23.7

"Furthermore, good man! For example, just as a skilled physician […] whether pills or powders, all such medicines.

23.8

Fayao notes: The eight medicines represent eliminating the diseases of the eight inversions. Sengzong says: Emetics and purges clarify the signs of karmic retribution. Anointing the body refers to mindfulness of the body and mind. Nasal drops refer to counting breaths. Fumigating the body refers to fumigating meditation. Bathing refers to the contemplation of impurity. Pills refer to general contemplation. Powders refer to analytical contemplation.

23.9

"Yet poor and foolish people do not wish to take them.

23.10

Sengliang notes: Since heavy transgressions heavily obstruct the generating of the resolve, they are unwilling to take them. Fayao says: Previously it clarified persons of the two vehicles extinguishing the eight inversions and generating the eight liberations; here it clarifies ordinary persons and those who commit heavy offenses lacking faith.

23.11

"The skilled physician, taking pity, then takes this person […] by the power of the medicine, what afflicted him was eliminated.

23.12

Sengliang comments: Hell is their destination, which is likened to the house. Generating the aspiration [for awakening] out of fear of suffering is likened to being forced to take [the medicine]. Being obstructed when one ought to be obstructed is likened to the ailment being cured. Now, those who do not believe do so because they do not reflect on impermanence and do not fear retribution for sins; slander arises from this. At the time of approaching death, retribution for the sin of slander appears before them, and in terror they repent; thereupon slander ceases and faith arises. Impermanence and retribution for sin are the hall where goodness is contemplated, serving as the house. That what is born must return to death is the 'returning'. Suffering pressing close, after which one only then comes to believe, is being forced to take the medicine.

23.13

"A woman giving birth whose placenta does not emerge... [to] ...causing them all to generate the aspiration [for awakening] and eliminating the icchantika."

23.14

Sengliang comments: A person who has committed grave transgressions possesses slight kuśalamūlas that are capable of generating the aspiration [for awakening], which is likened to the woman. When the aspiration has not yet been generated, being wrapped up in sins is likened to the placenta. The retribution of hell not yet being cleared away is likened to the placenta not emerging. Fayao comments: This clarifies that present faith is entirely due to past goodness; past goodness is the mother, and present faith is the child. Understanding not immediately appearing is like the placenta. Afflictions not yet severed is its not emerging. When one hears the sūtra, there is no delusion that is not eliminated, just as the child's placenta immediately emerges.

23.15

Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One... [to] ...how can it act as a cause of bodhi for them?"

23.16

Sengliang comments: What was clarified in the former sūtras was that people with these two grave sins, upon hearing the sūtras, would not produce the fruit of the Way; how can it today cause them to make it a cause? This further elucidates the previous purport.

23.17

The Buddha said: "Good sons! All these sentient beings... [to] ...by this cause and condition my life was preserved intact."

23.18

Sengliang comments: People with the two grave sins, upon hearing the sūtra, attain awakening. Cause and fruit become ever clearer, praising the grace of this sūtra. Fayao comments: Knowing that present understanding relies on past slight goodness is likened to abiding in the womb. Generating faith due to the power of the sūtra and eliminating the disease of disbelief is giving medicine to the mother. Because the mother's goodness does not decay, the child's understanding can be born, which is likened to 'my life was preserved intact'.

23.19

"Wonderful indeed! My mother underwent great suffering... [to] ...act as a cause of bodhi and eliminate the icchantika."

23.20

Sengliang comments: Being bound by sin is likened to the time of undergoing suffering. The sins having already persisted for a long time is likened to the ten months. The kuśalamūla not being severed is likened to being held in the embrace. Now being able to generate the aspiration [for awakening] is likened to the time after birth. Practising the undefiled is likened to shifting to the dry. Severing defilements and delusions is likened to removing the wet. Restraining evils of body and speech is likened to cleaning away excrement and urine. Receiving and upholding permanence and bliss is likened to breast-feeding. Sengzong comments: The practitioner is the mother; the vaipulya is the medicine; the understanding of permanence is likened to the child. Causing people to receive and uphold it is likened to giving medicine to the mother. Having wisdom because of the sūtra is likened to life being preserved. Practising the ten stages is likened to the ten months. Eliminating craving and pride is likened to shifting to the dry and removing the wet. On the day of attaining the fruit, fulfilling the original expectation is likened to repaying kindness. 'Strength' refers to the thirty-two marks up to the ten powers. The fourfold assembly of disciples are like the attendants.

23.21

"Furthermore, good sons! It is like a skilled physician... [to] ...excepting only great nāgas and the class of icchantikas."

23.22

Sengliang comments: The physician is likened to the Buddha; the son is likened to the bodhisattva. The supreme wondrous art is likened to the permanence of the buddhadhātu. Nāgas and vipers are likened to the two grave sins. The medicine is likened to the sets of names, phrases, and syllables. The leather boots are likened to writing it with paper and ink. Touching the insects is likened to reading and reciting. The poison being dissolved for them is likened to generating the aspiration [for awakening]. Fayao comments: The skilled physician is likened to the text of the sūtra. The son is likened to the two characters 'eternal abiding' (changzhu). It seeks to clarify that merely hearing these two characters is already the eradication of evil, how much more so hearing the sūtra in full? Eradicating the four grave offences and the five heinous crimes is therefore likened to smearing leather boots: when touching toxic insects, the poison is immediately dissolved.

23.23

"Furthermore, good sons! It is like a person... [to] ...excepting those who do not die untimely, the class of icchantikas."

23.24

Sengliang comments: The poison is likened to the buddhadhātu. Because it is newly heard, it is likened to 'new'. The great assembly is likened to conditioned practices; the sound is likened to reading and recitation; death is likened to the destruction of afflictions. Fayao comments: The true principle of permanence is like the medicine; the text is like the drum. Because the medicine is poisonous, when one hears the drum, one dies. Because its principle is deep, for those who listen to it, sin is eliminated.

23.25

"Furthermore, good sons! It is like a dark night... [to] ...they make no effort in any wholesome dharmas."

23.26

Sengliang comments: What is explained in the other sūtras, because its principle is not the same, is likened to darkness. The sun is likened to this sūtra. Bringing up both groups again, hearing this sūtra is like moisture from heaven causing all things to flourish and grow. Sengzong comments: The mention of 'eighty śrāvakas' as in the Saddharmapuṇḍarīka Sūtra is an error; that sūtra states 'eight thousand śrāvakas'.

23.27

"Furthermore, good sons! It is like a skilled physician... [to] ...the rest are all bodhisattva-mahāsattvas."

23.28

Sengliang comments: The physician is likened to this sūtra. The non-human is likened to committing grave transgressions. The wondrous medicine is likened to the two characters 'eternal abiding'. The messenger is likened to one who receives and upholds these two characters. Speedily giving it to that person is likened to explaining these two characters for them. Going in person is likened to hearing it completely. Fayao comments: Among the four assemblies, those who have not heard of eternal abiding, as well as non-Buddhists, those who commit grave transgressions, the five heinous deeds, and unlawful persons, are 'other people's children'. The sūtra is the skilled physician; the principle is the wondrous medicine; the text preserving and transmitting the principle is sending a messenger to deliver the medicine. Principle values dissemination; dissemination must rely on writing, which is instructing the messenger, saying: 'Take this medicine and deliver it to that person.' Hearing the principle of the sūtra, the maras and bad friends cannot cause harm, just as when a person has the power of medicine, ghosts and spirits flee far away. Sengzong comments: For those who commit the four grave offences and five heinous deeds, hearing the sūtra once is 'seeing the messenger'. Contemplating the principle is 'my majestic virtue'. Through these two matters, their sins are eradicated. Baoliang comments: This eighth parable clarifies that the power of the sūtra reaches even non-Buddhists. The physician is likened to the Buddha, the messenger is likened to the bodhisattvas, and the medicine is likened to this sūtra. Explaining it for them is like delivering it.

23.29

"Furthermore, good sons! It is like a deaf person... [to] ...Why is this? Because they lack the causes and conditions."

23.30

Baoliang comments: The ninth [parable] is constructed particularly for the icchantika. Hearing the sūtra and being unable to generate faith is like the deaf not hearing.

23.31

"Furthermore, good sons! It is like a skilled physician... [to] ...he can ultimately never cure the class of icchantikas."

23.32

Sengliang comments: A person who has transgressed the grave precepts does not sever the kuśalamūlas; compared to an icchantika, they are slightly superior, and hence likened to a king. Inevitably entering hell is likened to an incurable fatal illness. The retribution being in the future and not visible at present is likened to being inside the belly. The vinaya being able to treat sin is likened to a purgative medicine. Exhorting them to look into the vinaya, yet they are unwilling to believe, is likened to being unwilling to take it. The power of the sūtra inducing dreams that make one suffer in hell—hell being the downward path—is likened to ulcers growing at the anus. Also undergoing retribution as animals is likened to worms and blood discharging together. Fayao comments: 'You do not see what is inside my belly' means not believing that severing kuśalamūlas brings retribution in hell. 'Should take purgative medicine' means that when an icchantika first enters hell, they immediately have three thoughts, which is knowing for oneself. The sūtra explaining the superior principle is like the physician addressing the king. The skill and power of the skilled physician is likened to the true principle of permanence. The hidden place is likened to hell. Baoliang comments: The tenth parable: all Buddhas skilfully preach the sūtra teachings of the five periods.

23.33

"Furthermore, good sons! It is like a skilled physician... [to] ...those who must surely die, the class of icchantikas."

23.34

Sengliang comments: This follows the momentum of the words and is not the doctrinal tenet. It simply means that since their sins are grave, the Dharma cannot save them. Sengzong comments: The eight parables above all used incantations and sūtras. These two parables use the Buddha and bodhisattvas. Baoliang comments: The eleventh parable is still used to illustrate the elimination of the eight inversions.

23.35

"Furthermore, good sons! It is like a skilled physician... [to] ...the most revered and supreme, the king among all sūtras."

23.36

Sengliang comments: The Tathāgata's teaching is shallow first and deep later; only the Nirvāṇa is definitive, with no delusion left uneradicated. Baoliang comments: The twelfth parable serves as an illustration alongside the sūtras prior to the Saddharmapuṇḍarīka Sūtra. Because it eliminates the three poisons together with their equal combinations, and the four inversions, it speaks of 'eight arts'. Being extensively knowledgeable beyond the eight kinds is likened to the Nirvāṇa Sūtra's teaching having twelve arts. The reason these two parables take persons as illustrations is to dispel doubts among beings.

23.37

"Furthermore, good sons! It is like a great ship... [to] ...transforming and delivering sentient beings is also like this."

23.38

Sengliang comments: Next is the reply to the question about the ferryman. In the bitter sea of saṃsāra, all people seek deliverance, and the sūtra can exhort people to cultivate and learn. For the Buddha to deliver from saṃsāra, there is no other way: he boards the great nirvāṇa to rescue suffering beings. The two parables of the wind below—the first illustrates swift deliverance and the second illustrates self-rejoicing—both exhort and praise. Baoliang comments: The previous four questions clarified benefits within the cause; this clarifies benefits within the fruit. There are three meanings: this first one first clarifies that all Buddhas, having attained deliverance, return to ferry sentient beings across. Zhixiu says: Answering the eighteenth question. The three questions below all clarify that the power of the sūtra can serve as conditions for external beings. There are two kinds of ships: first, serving as an object of focus for sentient beings, precisely because they believe in the teaching and can then generate goodness; second, the wondrous Buddha abides in the stage of the fruit and returns to deliver from saṃsāra.

23.39

"Furthermore, good sons! It is like a person... [to] ...fall into hell, animals, and hungry ghosts."

23.40

Baoliang comments: The second meaning: that deliverance from saṃsāra is swift is due to the power of the sūtra. Fayao comments: Even though sentient beings have the five precepts and ten virtuous deeds and wish to cross the great sea, if they abide in this goodness they do not depart from saṃsāra; hearing this sūtra, they transcend it. Sengzong comments: The various practices are the ship, and nirvāṇa is the wind; cultivating the myriad practices must be accompanied by the complete understanding of the teaching of permanence.

23.41

"Furthermore, good sons! It is like a person... [to] ...produce pure faith in the Mahāparinirvāṇa Sūtra."

23.42

Baoliang comments: The third meaning is self-rejoicing. Fayao comments: When sentient beings are pressed by suffering and contemplate good and turn away from evil, moved by the sūtra to cultivate practice, they advance daily without falling back. Sengzong comments: Exhorting the minds of beings. That the cycle of saṃsāra does not cease is precisely due to not encountering the wind of nirvāṇa. How could one not profoundly arouse the higher resolve?

23.43

"Furthermore, good sons! Just as a snake sheds its skin... [to] ...is also called eternal abiding, without change."

23.44

Sengliang comments: Above it was said that nirvāṇa can deliver from saṃsāra, whereas other sūtras cannot; this explains it. The Buddha's true body is real; nirvāṇa explains the real, and when one sees the real, saṃsāra is exhausted. The response body is not real; other sūtras take it as real, and because they do not see the real, saṃsāra is not exhausted. Fayao comments: The snake shedding its skin merely clarifies the single trace at the Twin Trees. Although manifesting the discarding of saṃsāra, the trace has no arising or ceasing, and the dharmakāya is eternally one. Sengzong comments: Answering the nineteenth question: earlier it was said that boarding the ship of nirvāṇa to ferry sentient beings across is truly without arising or ceasing. Beings doubted this because of the birth in the royal palace and the extinction at the Twin Trees, so this parable is used to dispel their obstruction.

23.45

"Furthermore, good sons! It is like an āmra tree... [to] ...the Tathāgata eternally abides, without change."

23.46

Sengliang comments: Next, this answers the question of why the Three Jewels should be viewed as like a wish-granting tree. Above, cultivation of the scripture was urged; here, the method of cultivating the scripture is stated. There are two aspects of its meaning: first, explaining the secret of the Tathāgata's body, which is like the intentionless tree; second, explaining the secret of speech, which is like the saindhava. Fayao says: The celestial tree transforms in response to one's intentions, whereas earthly human trees shift according to the seasons. Although changes and transformations differ, the tree itself truly endures eternally. By presenting the earthly human tree, the celestial tree may be understood. Therefore, by drawing an analogy close at hand from this tree, he metaphorically illustrates the Three Jewels afar. This parable, together with those of the boatman and the snake shedding its skin, collectively illuminates the manifestations of a single body from beginning to end. Sengzong says: This answers the twentieth question. Earlier, the snake parable was adduced, which merely clarified in the first instance that it is not actual extinction; now, taking the tree parable with its transformations through three seasons, he extensively illuminates the traces of a single response from first birth up to nirvāṇa. Below, there are five levels clarifying the meaning: first, adducing the tree parable to show that although there are changes through the three seasons, in reality there is no extinction; second, clarifying the secret of speech, how by words of non-permanence it secretly expounds the purport of permanence; third, taking this opportunity to clarify the marks of the rise and decline of the Three Jewels, showing that because humans do not practice, it is conventionally said to become extinct; fourth, urging the resolve of a great hero, since the principle is propagated by people, thus elevating its phrasing; fifth, further presenting the times and places of the decline and extinction of the Three Jewels in the latter Dharma period. Baoliang says: In unfolding this answer, there are three intentions: first, clarifying that the Three Jewels have aspects of decline and flourishing; second, clarifying the features of the Dharma's extinction; third, instructing practitioners on their course of practice. From here down, he first clarifies that the Buddha Jewel manifests as having extinction.

23.47

"Good son! The Tathāgata's secret words are extremely profound and difficult to understand... [down to] ...that which the categories of ordinary worldlings are capable of believing."

23.48

Sengliang comments: Next, the secret of speech is revealed. Just as that wise minister skillfully understood the secret words, by this analogy one may seek the method of cultivating the scripture. Taking "saindhava" as a parable for the four non-permanences, a single name designates four realities. Those who cultivate the eternal Dharma in their minds know that there is an eternal cause, and are thus able to attain the eternal fruit. Sengzong says: Second, clarifying the secret of speech. That minister used a single name to indicate four kinds of realities; likewise, this one partial teaching also indicates the four real principles of permanence and self. A person of wisdom, through the four non-permanences, awakens to permanence and bliss. This is identical in substance to the response body having three seasons, while recognizing that the dharmakāya is eternally enduring.

23.49

"Furthermore, good son! It is like the palāśa tree... [down to] ...because these sentient beings have meager merit and virtue."

23.50

Sengliang comments: He further uses three trees as a parable for the time of nirvāṇa's decline and extinction. If one does not understand the secret words, the rain of permanence will not fall, and one will not obtain the eternal fruit. The withering on land and in water is a parable for the absence of human and celestial good. The herbs lacking efficacy is a parable for the other sūtras. Sengzong says: This is the third flame-like illumination of the marks of the decline and extinction of the Three Jewels, stating that in the final age it cannot be propagated.

23.51

"Furthermore, good son! The Tathāgata's correct Dharma... [down to] ...in compliance and without opposition, preaches it for sentient beings."

23.52

Sengliang comments: The earlier mention of "after extinction" clarifies that when the Dharma is about to come to an end, those who do not understand the secret words and who receive and study the scripture will abridge its beginning and end and divide it into many factions; only those bodhisattvas who understand the secret words will not contravene the scripture's purport.

23.53

"Furthermore, good son! It is like a cowherd woman... [down to] ...she added another two parts and went to the market to sell it."

23.54

Sengliang comments: This is a parable for those who transmit the scripture, expanding upon the earlier matter of their laziness and seeking of profit. Sengzong says: Adding two parts unceasingly up to eight, there was no longer any taste of milk. For the sake of gain and offerings, the evil monks insert superficial phrases, causing the taste of the principle to become difficult to comprehend.

23.55

"At that time, there was a person taking a wife for his son... [down to] ...among all flavors, the flavor of milk is the supreme."

23.56

Sengliang comments: The "one person" is a parable for the bodhisattva of secret words. Being about to send his disciple to transform others so that the lineage is not severed is compared to taking a wife. Transforming others necessarily requires the Dharma, which is compared to seeking milk. Seeking the Dharma for the sake of beings is compared to entertaining guests. The place where the Dharma exists is compared to the market. Preaching only after obtaining wealth is compared to demanding a price. Chanting and upholding it is compared to using it to make gruel. Sengzong says: Even when the wording is changed, it remains a snare [to catch the hare of] permanence, whereas the other teachings cannot serve as a parable.

23.57

"Good son! After my nirvāṇa, when the correct Dharma has not yet perished... [down to] ...they will be able to destroy the color, fragrance, and exquisite flavor of the correct Dharma."

23.58

Sengliang comments: This matches the first addition of water.

23.59

"Although these evil people chant... [down to] ...embellishing and adorning meaningless phrases."

23.60

Sengliang comments: This matches the second addition.

23.61

"Taking the beginning and placing it at the end, taking the end and placing it at the beginning... [down to] ...these evil monks are companions of Māra."

23.62

Sengliang comments: This matches the third addition.

23.63

"Accepting and keeping all manner of impure things... [down to] ...just like the cowherd woman who added much water to the milk."

23.64

Sengliang comments: This matches the fourth addition. Tanxian says: Taking the beginning and placing it at the end is taken as the first addition; taking the end and placing it at the beginning is the second addition; placing the beginning into the middle and end is the third addition; placing the middle and end into the beginning is the fourth addition.

Linked texts (1)

大般涅槃經集解 — Classical Chinese