大般涅槃經集解 27

English (machine translation) 27

Language: English

27.1

Explaining the expedients for seeking the precepts; explaining the five branches of precepts for bodhisattvas; explaining worldly instructional precepts and true Dharma precepts; explaining precepts against naturally unwholesome deeds and precepts against that which invites censure; explaining the nine precepts such as the precept of non-division; concluding with the fruit of upholding the precepts.

27.2

Chapter 19: Holy Practice

27.3

Sengliang states: Next is the response to the question: "I now entreat the Tathāgata, for the sake of the bodhisattvas, to please explain the profoundly deep and subtle practices and so forth." In the previous chapter the practices of illness have already been explained, and what was requested was the remainder; hence the expression "and so forth". As for the five practices: although the practices of illness as antidotes to defilements were explained above, the characteristics of the practices and their sequential order were not yet explained, and are now explained. Why is this? One must first be unbound oneself to be able to untie the bonds of others; therefore the holy practice comes first. If one unties the bonds of others, the efficacy stems from the four immeasurables; therefore the brahma-practice is explained next. The four immeasurables bring broad deliverance, an undertaking which requires supernatural powers, and among the paths of supernatural powers the four dhyānas are supreme; therefore the divine practice is explained next. The way of supernatural powers encounters beings who may be foolish or wise; therefore the infantile practice is explained next. These four practices, when situated in [the stage of] training (śaikṣa), serve as antidotes to defilements and are termed the practices of illness; when situated in [the stage of] no-training (aśaikṣa), they are called the practices of the Tathāgata, because the Tathāgata can both speak of them and practice them. Fayao states: The reason the five practices are clarified next is that previously, when the two vehicles and ordinary beings generated the intention toward the unexcelled path, it was not that this mind did not practice the five practices extensively, which are the subtle practices and so forth in the previous question. The "Lion's Roar" chapter broadly clarifies the buddhadhātu, which is the tranquil nature in the previous question. The tranquil nature is the direct cause (pradhāna-hetu), and the subtle practices are the contributory cause (pratyaya-hetu). Without these two causes and the previous generation of the mind, how could one draw near to the unexcelled path? Therefore this answers how one may draw near to the supreme, unexcelled path. Although practices are immeasurable, five indeed subsume them. The holy practice uses the illumination of wisdom to discuss what is internal; the brahma-practice protects beings to discuss what is external; through these two practices one traverses the ten stages (bhūmi). The infantile practice and the practice of illness are demonstrations of conformity through skillful means and provisional wisdom; these practices belong only to the eighth stage and above. Furthermore, the practice of illness is ascetic practice; only bodhisattvas can practice it, whereas the two vehicles have illness but cannot practice it, hence it is termed the practice of illness. The divine practice is not explained in the sūtra, and so it is not explained. Sengzong states: What was previously analyzed regarding cause and effect, concluding with the title of the sūtra to manifest its circulation, all proceeded from brief to broad. What the essence of the sūtra clarifies is fully complete in both text and principle; its power to eliminate delusion and eradicate transgressions surpasses other sūtras. Therefore, from before the generation of the mind onward, the nineteen questions broadly praise the power of the sūtra, which is also completely concluded in the preceding text. From here onward, it clarifies how one engages in practice based on the sūtra, ultimately aspiring to the supreme fruition; this responds to the thirty-third question above. Baoliang states: From here down to the end of the ten virtues, it generally responds to the thirty-third question. The five practices properly clarify the substance of practice, while the ten virtues further expand practice through what principle entails; these two clarify the methods for establishing practice. The myriad practices are manifold, yet they are subsumed under the two approaches of one's own practice and transforming others. Now they are divided into five: within the holy practice the divine practice emerges, and within the brahma-practice the infantile practice emerges. Only the practice of illness has no separate substance and does not belong specifically to either. Zhixiu states: This still broadly answers the meaning of cause and effect requested by Kāśyapa and the devas in the chapter "Manifesting Illness". Above, the fruition has already been expanded; since fruition is attained through causes, the causes should be made even clearer. From here down to the ten virtues, it explains again the meaning of the cause, which is the second theme within the broader explanation of the cause. To advance toward the fruition through karma, and to engage in transformation by mounting the fruition, are both the meaning of practice. The expression "five practices" is merely a categorization for one mode.

27.4

At that time, the Buddha said to Kāśyapa Bodhisattva, [...] "namely, the Mahāyāna Mahāparinirvāṇa Sūtra."

27.5

Fayao states: Broadly determining the beginning and end of the holy practice, there are three turns: first, from going forth onward, it clarifies the cultivation of morality; second, from the contemplation of impurity onward, it clarifies the cultivation of concentration; third, from the four truths onward, it clarifies the cultivation of wisdom. Sengzong states: In distinguishing the meaning of the five practices, the first three each have their own substance, while the latter two establish their meaning based on function. Broadly speaking, the names of the three practices could all be called 'holy'; but if we speak specifically of their functions, names are established according to what is particularly prominent, while the remaining meanings are subsumed and left unstated. 'Holy' (ārya) means correct; taking morality, concentration, and wisdom as its substance, it refers to a straight path without crookedness. Self-practice and transforming others are universal to practice; now, from within the substance of self-practice consisting of morality, concentration, and wisdom, the virtues of transforming others emerge—namely, the divine practice and the brahma-practice. 'Divine' (deva) speaks of purity, and 'brahma' is also pure; how do they differ? These two designations are established in reference to the fruition. In the text below, 'divine' refers to the heaven of the ultimate truth. Furthermore, the sūtras and treatises both say that each has its own purport. 'Brahma' derives its name in contrast to the coarse heaviness of the desire realm, while 'divine' is designated in contrast to humans. The sūtra states that 'brahma' means nirvāṇa, which is where the path seeks to arrive. Although their designations are established based on the fruition, the divine practice takes the four dhyānas as its substance, expanding upon the previous concentration; the brahma-practice takes the four immeasurables as its substance, expanding upon the previous wisdom. The function of morality is shallow and inferior, so it is treated briefly and not expanded. Because these three practices can treat illness, they are named the practices of illness; demonstrating conformity with infants, it is called the infantile practice.

27.6

"Kāśyapa! How does a bodhisattva-mahāsattva [...] come to hear such a Mahānirvāṇa Sūtra?"

27.7

Sengzong states: The holy practice can be broadly divided into six sections. The first clarifies morality; the second clarifies concentration; the third clarifies wisdom. These three sections having concluded the clarification of the substance, the fourth praises the sūtra; the fifth distinguishes broad dissemination; the sixth is where the Buddha cites his past ascetic practices as verification. Baoliang states: Broadly determining the holy practice, there are four sections: the first clarifies morality; the second clarifies concentration; the third clarifies wisdom; the fourth praises the sūtra and distinguishes its circulation. Zhixiu states: Broadly divided, the holy practice contains two sections: the first, up to 'King of the Stainless Treasury', properly clarifies the substance of the holy practice; the second, down to the end of the chapter, because practice is established through the sūtra, praises the sūtra. Above, the names of the five practices have already been listed; from here onward, it distinguishes the holy practice. Since practice is attained through the sūtra, hearing the sūtra is manifested as the fundamental root.

27.8

"Having heard it, faith arises; having faith, one should contemplate [...] there are further vaipulya Mahāyāna scriptural texts."

27.9

Sengliang states: Morality, concentration, and wisdom take faith as their beginning; therefore faith is manifested first. As for 'contemplate': adamantine longevity takes wholesome karma as its cause. What wholesome karma speaks of is taking refuge in the future Three Jewels within one's own person. 'The Buddhas, the World-Honoured Ones' means equally serving as refuges for sentient beings, explaining self-refuge. As for 'the unexcelled path': the sūtra states, 'Knowing phenomena is called Buddha, knowing detachment is called Dharma, knowing the unconditioned (asaṃskṛta) is called Saṅgha.' The fact that the principle of the Saṅgha is self-awakened means the unexcelled Buddha's great true Dharma is detached from the non-Dharmic. All virtues gather universally, their substance is unconditioned, and the Buddhas attain it equally; therefore it is called the Saṅgha of the great assembly of correct practice. 'There are further vaipulya [scriptures]' means that within the Mahāyāna this meaning is extensively explained. Sengzong states: In explaining morality there are eight categories. The first clarifies the morality of going forth, which is the substance of the precepts. The second clarifies that not only does one possess the morality of going forth, but one also possesses the various precepts of the five branches, being fully equipped with the ten good deeds and so forth. The third clarifies that from this one gradually excels, even to the point of being able to attain the noble, undefiled precepts associated with the path. The fourth clarifies that one does not merely attain the precepts associated with the path and concentration, but also scrupulously upholds the subtle rules of deportment without infraction. Having fulfilled the precepts of the preceding four categories, if there is practice without aspiration, one will sink and fall back; therefore the fifth broadly clarifies the various aspirations, beneath which there are nine levels of aspiration. Although one has practice and aspiration, if lacking skillful means, one will remain dwelling in saṃsāra; therefore the sixth clarifies dedication (pariṇāmanā), turning over one's own wholesomeness to sentient beings to advance together toward the Buddha-fruition. Having fulfilled the above myriad virtues and deepened one's practice, one will surely ascend to the first stage. The seventh has three turns, explaining the name 'unshakable'. The eighth concludes by explaining why it receives the name of 'holy practice'. Baoliang states: In distinguishing morality there are six sections: the first distinguishes the skillful means for seeking the precepts; the second properly clarifies the substance of the precepts; the third discusses the depth of the precepts; the fourth generates aspirations to guard the precepts; the fifth clarifies dedication; the sixth results in the fruition.

27.10

"I must now, for the sake of affection, craving, and seeking [...] cattle, sheep, chickens, dogs, and swine."

27.11

Sengliang states: This is the skillful means of desiring to go forth. Below this there are three contemplations; this is the first, contemplation within wisdom derived from hearing (śrutamayī prajñā).

27.12

"Again one reflects: 'Household life is constricting [...] shave off hair and beard, go forth, and train in the path.'"

27.13

Sengliang states: The second is contemplation within wisdom derived from reflection (cintāmayī prajñā), that one should go forth.

27.14

"Again one reflects: 'I shall now definitely [...] a mind guarding the precepts like an adamantine diamond.'"

27.15

Sengliang states: The third is contemplation within wisdom derived from cultivation (bhāvanāmayī prajñā), definitely resolving to go forth. Baoliang states: The second properly clarifies the substance of upholding the precepts.

27.16

"Good man! It is like a person carrying a floatation bladder [...] respecting and venerating it firmly, equally without distinction."

27.17

Sengliang states: The ocean is a metaphor for saṃsāra. The floatation bladder is a metaphor for the precepts. The rākṣasa is a metaphor for defilements. The sūtra text naturally joins the metaphor. Sengzong states: This is the first category.

27.18

"If a bodhisattva can strictly uphold [the precepts] like this [...] the precepts of anuttarā samyaksaṃbodhi."

27.19

Sengliang states: The precepts have five divisions. The bodily karma and vocal karma of the five precepts, ten precepts, and two hundred and fifty precepts are the fundamental practices common to the three vehicles; the remaining four are the bodhisattva precepts. 'Awareness' means awareness of the three kinds of wholesomeness. 'Mindfulness' means mindfulness of markless mindfulness. 'Precepts of the true Dharma' are undefiled; because they stem from one's internal understanding, they cannot be conferred by a master. Sengzong states: This is the second category. Baoliang states: The five-branched precepts are the substance of the precepts. 'Fundamental karma precepts' are the four grave precepts of the Hīnayāna. Although the bodhisattva takes the mind as primary, bodily and vocal actions are not neglected. 'Prior and posterior accompaniments' are from the second class downward, being the remainder beyond the four grave offenses. 'Purity of awareness' means that the three poisons and so forth all violate the bodhisattva precepts; this clarifies their non-arising. 'Correct mindfulness' means not violating even the forty minor precepts. 'Dedication' is the dedication of the above four precepts.

27.20

"Kāśyapa! The bodhisattva-mahāsattva further has two kinds [...] only then obtained through a jñapti-caturtha-karman."

27.21

Sengzong states: The third category clarifies that the previous two kinds of precepts were still with outflows (sāsrava), whereas this refers to the precepts associated with the path (mārgasamutthāna-śīla) on the occasion of generating the undefiled mind.

27.22

"Furthermore, good man! There are two kinds of precepts [...] are equal and without difference from the inherently grave precepts."

27.23

Sengliang states: 'Inherently grave precepts' means that committing the four grave offenses is like splitting a stone, which cannot be rejoined; it brings loss of noble illumination and also causes worldly censure. But because the internal obstacle is grave, it is named after what is grave. The precepts against censure are also like this. Sengzong states: The fourth category clarifies that even the subtle [rules] are not violated. Baoliang states: The third clarifies the depth and shallowness of delusion. Whenever someone commits a sin, it arises from employing the three poisons. How could there be any sin that is not inherent? If one says that laypeople violating the Dharma are without sin, that would mean the sage creates the causes and conditions of sin for those who go forth. How could that principle be so? These are all inherent.

27.24

"Good man! The bodhisattva-mahāsattva [...] this is called the bodhisattva-mahāsattva guarding and upholding the prohibitive precepts."

27.25

Sengliang states: Practice and aspiration assist each other in completing the upholding of the precepts. Sengzong states: The fifth category; practice must have aspiration. Baoliang states: The fourth is generating aspirations to guard the precepts.

27.26

"The bodhisattva-mahāsattva, guarding and upholding such [...] fully completes and accomplishes the pāramitā of morality."

27.27

Sengliang states: The sixth [section] clarifies that through skillful means (upāya), one does not linger in birth-and-death. 'Wholesome precepts' distinguishes them from non-Buddhists. 'Unbroken' means not violating minor precepts. 'Unfractured' means not breaching the four grave prohibitions. 'Great Vehicle' means departing from the small mind [of the two vehicles]. 'Non-retrogressing' means that if one attains the eighth dwelling, one is endowed with the three non-retrogressions. 'Compliant precepts' refers to the bodhi precepts. 'Ultimate' means attained only upon becoming a Buddha; it is also said that it means utterly giving rise to no mental marks. 'Pāramitā' means reaching the markless other shore. Baoliang states: The fifth [section] enumerates the various precepts, vowing that all beings become equal to oneself, never to ascend [to liberation] alone.

27.28

"Good son! A bodhisattva-mahāsattva […] is called a bodhisattva-mahāsattva cultivating noble conduct."

27.29

Sengliang states: This is the first stage (bhūmi). Explaining the fruition of noble conduct clarifies what is obtained in the category of precepts; it is not that a single precept alone immediately secures this stage. Below, it says that 'the four māras cannot shake [him],' clarifying the capacity of the precepts from beginning to end. Sengzong states: The seventh section concludes with the fruition. Now the first stage is properly called Joyous (Pramuditā), yet it is termed 'unshakable' precisely because it is not shaken by fear. 'Not falling' means that having mounted the first dwelling, there is no principle of returning to the ordinary state. 'Non-retrogressing' means not giving rise to the mindset of the two vehicles. The second explanation of 'unshakable' says that one is not shaken by greed or anger. The third explanation of 'unshakable' says that one is not shaken by the four māras. Through reasoned inference it should not be so, but simply that when the bodhisattva relinquishes life, his mindfulness is not displaced by the suffering of death. Baoliang states: The sixth [section] concludes with the fruition. Precepts, concentration, and wisdom are all concluded at the first stage. Now, if one does not cultivate them, that is the end of it; but if one cultivates them, one cultivates them together—how could there merely be precepts without concentration? The reason the conclusions have an order of earlier and later is merely following the progression of the meaning. At that time, the mind of the precepts is steadfast, so it is concluded with 'unshakable'. Concentration gathers in stillness and patiently endures, so it concludes with 'patient endurance'. Wisdom illuminates and departs from fear, so it concludes with 'fearlessness'. Precepts are the cause of concentration, and due to concentration wisdom is generated; this is the sequential order.

27.30

"Good son! Why is it called noble conduct […] For this reason, it must be called noble conduct."

27.31

Sengzong states: The eighth section concludes the designation of 'noble conduct'. Having the noble Dharma refers to the substance of the uncontaminated (anāsrava) dharma. Constantly contemplating emptiness refers to the realm of the dharmadhātu to establish the meaning of 'noble'.

27.32

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 27

Linked texts (1)

大般涅槃經集解 — Classical Chinese