大般涅槃經集解 25

English (machine translation) 25

Language: English

25.1

Explaining the Meaning of the Verses on With Remainder and Without Remainder; Discussing the Meaning That Giving to an Icchantika Yields No Merit

25.2

Chapter on the Questions of the Great Assembly, Part Two

25.3

"World-Honoured One! All sūtras speak of meaning with remainder [...] also have meaning with remainder and meaning without remainder."

Sengliang states: The sūtras taught in the past possessed two kinds: like in the Saddharmapuṇḍarīka Sūtra speaking of a single liberation, which is without remainder; and doubling the above number, which is with remainder. All the rest are likewise. Fayao states: For those who slander the Dharma, commit grave offenses, the five heinous sins, and so forth, from the very beginning lacking a mind of repentance or protection of the Dharma, they must sever their kuśalamūla and head toward becoming an icchantika. This is called the path of Māra. If one can constantly harbor shame and remorse and give rise to the mind to protect the true Dharma, through this cause and condition the precepts return as in the beginning; this is called the path of the devas. From here down to "casting aside the breaker of precepts like removing darnel and weeds" answers this question. Zhixiu states: From here down to the fourth precept of the eightfold fast, it directly answers the tenth question, "How does one extensively expound secrets for sentient beings?" But first, ending at "casting aside the breaker of precepts like removing darnel and weeds", it answers the sixteenth question, "How do the bodhisattvas leave behind all illnesses?" The reason it is so is that just now, in distinguishing the difficulty of giving [which leaves] remainder, it thereupon reveals the method for leaving behind illnesses. The transgression of breaking precepts can destroy body and mind; this is called illness. The power of the sūtra can eradicate it; hence this question was raised.

25.5

Cunda addressed the Buddha, saying: "World-Honoured One! As the Buddha has spoken [...] all other giving can be praised."

25.6

Sengliang states: An icchantika is one who lacks faith and other kuśalamūla; hence called an icchantika. Killing them has no sin of descending into [hells on] the ground, and giving to them likewise has no blessing of ascending the ground; therefore they are excluded.

25.7

Cunda asked, saying: "What is meant by [...] what is the meaning of an icchantika?"

25.8

Sengliang states: He asks about the interval between having already become an icchantika and not yet having become an icchantika. Cunda's thought was that although not yet an icchantika, since this is a person of grave unwholesome karma, though they have subtle goodness, it must ultimately be the same as lacking kuśalamūla. Therefore he asks again.

25.9

The Buddha told Cunda: "If there is a monk [...] is also called heading toward the path of the icchantika."

25.10

Sengliang states: He confirms his question. He speaks of four kinds of evil persons who never repent and reform, heading toward the icchantika.

25.11

"If someone further speaks, saying: 'There is no Buddha, Dharma, or Saṅgha' [...] giving to others is entirely praised."

25.12

Sengliang states: This means the characteristics of dharmas are boundless and cannot be fully known by a single person. One who says there is no Buddha, Dharma, or Saṅgha, even if they accept causes and effects, also heads toward the icchantika.

25.13

At that time, Cunda again addressed the Buddha, saying [...] such persons are named breakers of precepts.

25.14

Sengliang states: The three heinous sins and slandering the Dharma do not necessarily involve having precepts; as for calling them 'breakers of precepts', what does this mean? From 'if one commits the four grave offenses' to 'is named a breaker of precepts' clarifies that a monk harming kin and slandering the Dharma incurs a sin heavier than that of a householder. Why now does he only speak of breaking precepts?

25.15

Cunda asked again: "Are such breakers of precepts [...] I say this person is not a breaker of precepts."

25.16

Sengliang states: He raises two causes and conditions: first, giving rise to profound repentance; second, diligently protecting the Dharma. Possessing these two goods, vimokṣa is not obstructed, and they are called non-breakers of precepts.

25.17

"Why is this? Good son! For example, when the sun rises [...] one who gives to this person obtains merit not worth speaking of."

25.18

Sengliang states: Above, although it was spoken of accepting and studying the Mahāyāna, it had not yet clarified that what can rescue one from grave sins is the Nirvāṇa Sūtra.

25.19

"Furthermore, good son! One who commits grave sins [...] one who gives to this person obtains superior retributions."

25.20

Sengliang states: Dharmas have depths and shallownesses; the mind committing sin has lightness and gravity. When a sin is committed with a grave mind, a light mind cannot eradicate it; thus he extensively explains its characteristics.

25.21

"Good son! For example, a woman is pregnant and about to give birth [...] obtains such immeasurable retributions."

25.22

Sengliang states: This is an analogy for protecting the Dharma with a grave mind. The Dharma is propagated by people, and propagating the Dharma lies in practice; this refers to morality, concentration, and wisdom successively generating one another. Today's understanding of wisdom relies on morality and concentration as causes. The cause is compared to the woman, and present understanding is compared to the child. In the past, morality and concentration were exceedingly pure and would surely give rise to superior wisdom; this is compared to being about to give birth. Encountering evil conditions and violating grave prohibitions is compared to the country being in turmoil. Leaving purity for defilement is compared to going to another land. By the power of the original cause hearing the Nirvāṇa Sūtra is compared to the heavenly temple. Having faith in permanence, bliss, and purity is compared to giving birth to a son. Moreover, hearing the sūtra explain that the merit of protecting the Dharma can remove violations of grave offenses is compared to hearing that one's old homeland is peaceful, secure, and abundant. Diligently protecting the Dharma is compared to carrying her child. Wishing to make the original precepts pure is compared to returning to one's homeland. In the final age, heterodox delusions and those adhering to partial teachings do not accept the teaching of permanence; this is compared to the torrential river that cannot be crossed. Thereupon adhering to the understanding of permanence, not letting go even at the cost of life, is compared to dying. Although there was the original evil of breaking precepts, through the merit of protecting the Dharma, she rises to the Great Path and is born among the devas. Fayao states: This provides an analogy for those who repent and protect the Dharma. Clarifying that past goodness already possessed the sprout of present understanding is compared to being pregnant. The heavenly temple is the place where the Dharma is expounded. Hearing the Dharma, repenting, and generating the mind to protect the Dharma is compared to giving birth to a son.

25.23

Cunda said again: "World-Honoured One! If an icchantika [...] all giving is not without distinction."

25.24

Sengliang states: As for the mango fruit, fruit can produce fruit, which is an analogy for good being able to produce good. As for the method of planting fruit, if one cracks the stone and removes the pulp, it is difficult to grow; if the stone is whole with the pulp, it easily grows. A person committing grave sins is compared to eating the flesh of the fruit. Spitting the stone onto the ground: although the stone is difficult to grow, it can still serve as a seed for fruit, clarifying that although one has committed grave sins, there is still subtle goodness that can serve as a wholesome seed. Cracking it and tasting it: because of greed for sweetness, the fruit's seed is destroyed, which is an analogy for how, because of deep foolishness, one severs the subtle kuśalamūla. From "regret arises in the mind" downward, it clarifies that the seed of the fruit is already severed; although one wishes to nurse it, the fruit cannot grow, which is an analogy for: when goodness is severed without repentance, how could it grow? Not being called an icchantika: it is because of not repenting that one is called an icchantika; it is not because of repenting that one is called an icchantika. Fayao states: This is an analogy for the class of unrepentant icchantikas. First receiving the precepts is eating the fruit; breaking the precepts is spitting out the stone.

25.25

Cunda spoke again: "Why did the Tathāgata [...] cast aside the breaker of precepts like removing darnel and weeds?"

25.26

Sengliang states: He is a disciple of the Buddha who had not yet obtained pure faith and also served Nirgranthas, who taught that only giving to Nirgranthas brings merit and that other [giving] brings no merit. Harboring doubt, he questioned the Buddha, and the Buddha simply answered him in accordance with the circumstances.

25.27

"Furthermore, good son! As I previously [...] entirely master of oneself, one will surely experience peace and bliss."

25.28

Fayao states: Above, the explanation of the meaning without remainder has completed one cycle; now next, it clarifies that the past teachings all also have remainder, being inexhaustive in meaning. If a practitioner can comprehend this dharmatā with remainder, they will be free from the suffering of the eight inversions and only experience the bliss of the Dharma. From here to the end of the chapter, it answers how to know the dharmatā and experience the bliss of the Dharma.

25.29

At that time, Mañjuśrī Bodhisattva [...] extensively questioned the Tathāgata on the meaning of such verses.

25.30

Sengliang states: Women have no real virtue, men are not masters of themselves, and the world is without bliss; one should not give rise to arrogance and refuse to accept the Buddha's Dharma.

25.31

At that time, Mañjuśrī, Prince of the Dharma [...] such a person is my disciple.

25.32

Sengliang states: One who has sin and seeks repentance must make the confessor joyful; hence, merely following without opposing, they must attain purity by relying on the confessor. Therefore, one does not observe whether [others] act or do not act; one must internally harbor profound shame, knowing that not repenting is bad and that repenting is good; thus one only observes one's own wholesome and unwholesome conduct.

25.33

At that time, the World-Honoured One, for Mañjuśrī [...] inquired of the Tathāgata about such esoteric teachings.

25.34

Sengliang states: If an arhat uses himself as an analogy for others: ordinary beings need protection, so arhats should also need protection.

25.35

At that time, Mañjuśrī again spoke these verses [...] then falls into Avīci Hell.

25.36

Sengliang states: Ignorance is the master of all delusions, compared to a father. Greed and craving are of a defiling nature, compared to a mother.

25.37

At that time, the Tathāgata again, for Mañjuśrī [...] asked the Tathāgata about such esoteric words.

25.38

Sengliang states: As for 'depending on a master, the meaning is not established': if command of one's life depends on the master, all meanings are thus complete, and the meaning of suffering is not established. As for 'not depending on a master, the meaning is not established': if one does not follow the master's instruction, being ignorant and unknowing, the meaning of bliss is not established. As for 'if one obtains mastery, it is not established': because of not depending on a master, being ignorant and unknowing, it is not called mastery.

25.39

Mañjuśrī again spoke in verse, saying [...] I at that time spoke this verse for them.

25.40

Sengliang states: The two verses speak of the merits of the eight precepts. The eight precepts take fasting as their basis, explaining why one fasts. The roots of birth and death are eating and jealousy, which are difficult to eradicate suddenly. Fasting diminishes eating; this is the meaning of revulsion toward birth and death. Therefore the Buddha rebuked Śakra: one whose defilements are exhausted ought to speak this verse—the verse is in the commentary's text. As for 'all having great power', it explains that he does not cause one to sever food, but rather to sever jealousy. Non-Buddhists, in revulsion toward birth, sever food; because their bodies have no strength, they cannot contemplate the Path to sever jealousy. As for 'having much sickness and suffering': if it is a gradual diminishing, not regulating before noon but regulating after noon, night food does not digest, resulting in much sickness and suffering, which is also an obstacle to the Path. 'All pure practices' are the eight precepts. Being situated in the middle is pure, and peace and bliss is nirvāṇa. 'If you fall ill, I am also like this' clarifies that the fasting rules after noon were originally for ordinary beings, not for noble ones. As for 'the fourth eight precepts': the ten precepts and the complete precepts, these two precepts are the renunciant precepts; the five precepts and the eight precepts, these two precepts are the householder precepts; hence it is called 'the fourth'.

25.41

At that time Bodhisattva Kāśyapa said to the Buddha: [...] "Why is it also called all meanings?"

25.42

Sengliang notes: The meaning of 'without remainder' exists in every sūtra, but from beginning to end every matter is entirely real. Zhixiu says: Because the Buddha's teachings of the present and the past have two differences, [Kāśyapa] wishes to hear the definitive exposition. This requests the answer to the eighth question: 'Why does he teach the ultimate and the non-ultimate?' If the present teaching can definitively sever doubts, why did he make non-definitive expositions in the past?

25.43

"Good son! 'All' excludes only the aids to the path [...] What you see now is subtle, wondrous, and extremely profound."

25.44

Sengliang notes: He wishes by means of one explanation to resolve both [points]. He first explains 'without remainder,' outside of which is 'with remainder.' The direct cause and the circumstantial cause assist each other in severing delusions; the cause is named the aids to the path, explaining the cause completely. The result is named permanence and bliss, explaining the result completely. The reason he says 'good' is that permanence is neither good nor result. Because the differentiated causes and results leave nothing out, it is called 'all.' That what is taught is entirely real is called 'without remainder.' Zhixiu says: 'Also named without remainder' properly brings forth the definitive teaching and reveals the Buddha's consummate result; because of this, it is said to be correct. 'Other phenomena' brings forth the essence of the non-definitive teaching. 'Wishing to cause all good sons who delight in the Dharma' explains the subsequent intent, discerning that the non-definitive expositions were all for the dispositions of the times.

25.45

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] reading, reciting, fluently mastering, and copying the scrolls of the sūtra."

25.46

Fayao notes: Previously he clarified knowing dharmatā; now he clarifies that the merit obtained is precisely the reception of Dharma joy. Zhixiu says: Next he answers 'How does one attain proximity to the supreme, unsurpassed path?' It clarifies that by upholding the sūtra one obtains merit and naturally advances toward the unsurpassed fruit.

25.47

At that time, all the devas, humans, and asuras [...] the bodhisattvas attained abiding in the first ground.

25.48

Sengliang notes: The first ground is endowed with the dānapāramitā; the Buddha manifested his body and secretly received their offerings. Because their merits and practices were like this, it is called the first ground. Zhixiu says: In the brief exposition, this is the third: briefly conferring entrustment.

25.49

At that time, the World-Honoured One, together with Mañjuśrī [...] and bestowed prophecies upon Cunda.

25.50

Sengliang notes: Those who had not yet attained a stage entered a stage; those who had already entered a stage received prophecies. The third matter, that of the bodhisattvas, is completed.

25.51

Having bestowed the prophecies, he spoke these words: [...] lying on his right side like a sick person.

25.52

Sengliang notes: The fifth matter, manifesting nirvāṇa, is completed. Zhixiu says: Within the entrustment there are five tiers: first, the devas and humans request; second, the Buddha answers; third, the devas and humans present offerings; fourth, he confers prophecies upon them; fifth, the entrustment.

25.53

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 25

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大般涅槃經集解 — Classical Chinese