大般涅槃經集解 28
English (machine translation) 28
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28.1
Explanation of the contemplation of the thirty-six bodily constituents; explanation of the four applications of mindfulness; concluding with the fruition of concentration; the account of King Senyo killing the brāhmaṇas; explanation of the meaning of the four truths; explanation of the meaning of the three sufferings; explanation of the four truths as contaminated and uncontaminated; explanation of the meaning of the eight sufferings.
28.2
Chapter on Noble Conduct, Part Two
28.3
"Furthermore, good son! A bodhisattva-mahāsattva […] removes skin and flesh and contemplates only the white bones."
28.4
Sengliang states: The second [part] clarifies the gate of concentration. There are eight sections: First, the general contemplation of the thirty-six constituents of the body. Second, shifting the contemplation to observe the four colors, searching for a self and finding none. Third, contemplating the limbs and joints joined to one another, making the contemplation increasingly clear. Fourth, seeing that everything is blue-green. Because this contemplation is newly perfected, fifth, the Buddhas appear and then vanish again, causing him to reflect and contemplate easily. Sixth, contemplating the mind; this means the former contemplation of the body and the latter contemplation of the mind complete three applications of mindfulness. When two are already complete, the four are also complete; therefore, seventh, concluding with the stage of patient endurance. Eighth, clarifying that having attained superior concentration, one will certainly be able to break the precepts for the sake of beings. Here, the mindfulness of the body is clarified first, because people mostly impute purity to the body; this is the first contemplation. Baoliang states: The second gate has five sections: the contemplation of the four applications of mindfulness constitutes four, and the fifth concludes with the fruition. Below this is the contemplation of the body as devoid of self.
28.5
"He further reflects: 'The colors of the bones are different […] he immediately eradicates all visual desire.'"
28.6
Sengliang states: Subduing and severing desire for fresh purity. Desire arising based on color is not yet exhausted; the three below, such as bodily appearance, all arise based on color. Sengzong states: Second, shifting the contemplation to the four colors, searching for a self and finding none.
28.7
"He further reflects: 'Such bones […] second, desire for posture; third, desire for fine touch.'"
28.8
Sengzong states: The third contemplation.
28.9
"When the bodhisattva-mahāsattva contemplates the blue-green bones […] blue, yellow, red, white, and dove-colored light."
28.10
Sengzong states: The contemplation becomes increasingly clear; therefore, fourth, contemplating blue-green, everything becomes blue-green.
28.11
"The bodhisattva thereupon, within each and every ray of light […] the Buddhas within the light suddenly vanished."
28.12
Sengliang states: Having harbored doubts for a long time, upon seeing the images he immediately inquired. That they suddenly vanished means that the path of contemplation was not yet clear, so without answering, they disappeared. Sengzong states: Fifth, the Buddhas appear and then vanish again, causing him to reflect and contemplate easily. Baoliang states: First, the contemplation of the application of mindfulness to the body.
28.13
"He further reflects: 'Perhaps consciousness is the self […] like flowing water, is also not the self.'"
28.14
Sengliang states: Second, the contemplation of the application of mindfulness to the mind.
28.15
"He further reflects: 'If consciousness is not the self […] where would one give rise to greedy desire?'"
28.16
Baoliang states: Third, the contemplation of the application of mindfulness to phenomena (dharmas).
28.17
"If reviled and insulted, where again […] one falls into hell, the animal realm, and hungry ghosts."
28.18
Sengliang states: Grasping the intent of the Buddha's non-reply, he contemplates consciousness seeking a self, but again it cannot be found. Contemplating whether inhalation and exhalation might be the self: if there is breath, there is life; if there is no breath, there is death. Contemplating it, it is simply of the nature of wind, and also not the self. Breath consists primarily of wind, and wind is composed of the four great elements; neither is a single nature the self, nor does a self exist in their combination. 'He further reflects that there is entirely no self': attaining the emptiness of no-self and seeing the ultimate truth, he then sees the conventional truth. Sengzong states: 'Perhaps the breath is the self': the sixth is the contemplation of the application of mindfulness to the mind. One merely sees arising and perishing flowing away thought by thought; how could there be an eternal spirit that does not perish? Where could there be one who undergoes revilement and insult? This clarifies the absence of self. Merely seeing the multitude of dharmas, the idea of a self spontaneously ceases. Baoliang states: Fourth, clarifying the contemplation of the application of mindfulness to feeling.
28.19
"The bodhisattva, having made this contemplation at that time […] therefore it is called abiding in the stage of patient endurance."
28.20
Sengliang states: Concluding with the fruition of concentration. Sengzong states: Regarding the stage of patient endurance, the seventh concludes with the fruition, referring to the third stage. A bodhisattva of the third stage cultivates the twelve types of samādhi doors and attains perfection of the pāramitā of patience. Having been able to pacify the mind and patiently endure the principle, he is therefore able not to give rise to anger toward matters. Baoliang states: Fifth, concluding with the fruition.
28.21
Bodhisattva-Mahāsattva Kāśyapa said to the Buddha […] a bodhisattva-mahāsattva may breach the pure precepts."
28.22
Sengliang states: Above, the analogy of the floating raft showed that whether light or heavy, one does not violate them; yet the bodhisattva protects the Dharma and manifests transformations according to conditions. These two statements seem to conflict with each other and should be reconciled. 'Having not yet attained the unshakable stage' clarifies that if one who has not yet attained it still does not violate them, how much less one who has already attained it! If it is for the sake of gathering in sentient beings, one may break the precepts. Sengzong states: Eighth, clarifying that having attained profound concentration, one can benefit beings according to conditions, and is permitted to break the precepts. Baoliang states: The intent of the question concerns determining the position of the person of the first reliance. Why ask this here without waiting for the explanation of wisdom? Because the position of precepts and concentration originally belongs to the markless practice among the five skillful means and above, which is the position of the noble ones. Although the person of the first reliance has established the root of faith forever, in the end he has not yet attained true understanding. If, in order to pursue the path of benefiting others, he may break the precepts, does he not understand that a bodhisattva would rather fall into hell himself than cause sentient beings to retrogress from the bodhi-mind? Due to this cause and condition, he may break the precepts without it being called a violation.
28.23
"Then Bodhisattva Mañjuśrī […] that he should fall into the Avīci Hell is impossible."
28.24
Sengliang states: Ultimate words truly require verification by events.
28.25
"Then the Buddha praised Mañjuśrī […] possessing such immeasurable power."
28.26
Sengliang states: Severing life for the sake of the Dharma is precisely protecting the Dharma; how much more so for one whose departures and entries are simply without fixed measure and whose mind is like empty space! Baoliang states: Citing past deeds as verification. Below, in the Brahmacaryā [chapter], the three immeasurables will be explained, where this matter will be expanded upon again.
28.27
"Furthermore, Kāśyapa! There is also noble conduct, namely the four noble truths: suffering, accumulation, cessation, and the path."
28.28
Sengliang states: Explaining wisdom. Wisdom takes the ultimate truth as its object. In analyzing the ultimate truth there are three kinds: first clarifying the four truths, middle analyzing the two truths, and last briefly clarifying the real truth. From here through the end of the eight characters, the four truths are explained in five turns. Sengzong states: Wisdom arises due to the objective realm, hence relying on the realm to clarify wisdom. There are four sections explaining the doctrine: first, clarifying the four truths; second, clarifying the two truths; third, clarifying the real truth; fourth, praising the sūtra. Within the four truths there are four turns: first, briefly analyzing the four truths via five tiers; second, extensively explaining the truth of suffering by way of the eight sufferings; third, relying on the bodhisattva's practice of contemplation to verify why they are dharmas to be reviled; fourth, briefly reconciling the two teachings. Baoliang states: The third gate clarifies wisdom. There are six sections: first, analyzing wisdom by way of the four truths; second, by way of the true and conventional; third, by way of the real truth; fourth, dispelling attachments; fifth, concluding with the fruition of wisdom; sixth, clarifying the ascent to the first stage. Afterwards, one progresses to cultivate the twenty-five samādhis, advances to attain the unshakable, and enjoys mastery from the stages up to the vajra-like mind. Within the gate of the four truths it is divided into three chapters: the first has five tiers. This first tier briefly analyzes the four truths. Suffering comes and oppresses the mind, and the mind then gives rise to vexation; this refers to the mark of oppression. Afflictions bind karma and can produce future suffering; this is the mark of generation and growth. The causes of birth-and-death being exhausted is the mark of quiescent cessation. The knowledge that forgets marks amidst conditions is the path of the Great Vehicle.
28.29
"Kāśyapa! Suffering has the mark of oppression […] cessation has the mark of quiescent cessation; the path has the mark of the Great Vehicle."
28.30
Sengliang states: It oppresses sentient beings. Sengzong states: In the first tier, fourteen kinds of form are the instruments of suffering, and the mind is the substance of suffering. If it does not arise, that is all; but once it arises, it is oppressed by conditions; hence it is called the mark of oppression. The ten unwholesome actions are the cause, and ignorance is the condition; because they can generate and increase the future, it is called accumulation. The partial teaching takes the place where the three minds are extinguished as cessation; the complete teaching takes the eternal substance transcending all marks as cessation. Destroying those three causes and taking the eternal cause of the Great Vehicle as the path.
28.31
"Furthermore, good son! Suffering has manifest marks […] cessation has the mark of removal; the path has the mark of the ability to remove."
28.32
Sengliang states: Because the manifestation of affliction is acute, it is called manifest marks. Sengzong states: The second tier refers to the manifestation of dharmas. The power of the multitude can cause the practitioner to revolve and undergo the bitter fruits of the six destinies; this is the mark of revolving. The substance of the complete fruition removes all evils; this is called removal. The nature of the uncontaminated substance can effect removal. Although the five skillful means of the precepts subdue and remove, they are not yet eternal severance; they are also included under the path by extension, but taking their sense of inducing fruition, they are still subsumed under the truth of accumulation. Baoliang states: The second tier. Being coarse, prominent, and easy to know, it is the manifest mark. As the cause wanes and the fruition arises, shifting cause and obtaining fruition is the mark of turning. Cessation is discussed in terms of what is removed. The path is discussed in terms of the removal.
28.33
"Furthermore, good son! Suffering has three marks […] the path is the cultivation of precepts, concentration, and wisdom."
28.34
Sengliang comments: Regarding the 'three marks': painful feeling is intrinsically painful and can afflict sentient beings; this is called the suffering of suffering. Neither-painful-nor-pleasant [feeling], in that it involves striving and seeking, is the suffering of conditioning. When pleasant feeling ceases, pain arises; this is the suffering of change. Sengzong comments: The third cycle explains the meaning of suffering, all contained within it. When it says 'origination refers to the twenty-five realms of existence', it identifies what is accumulated to illuminate that which accumulates. Baoliang comments: This is the third cycle. Formerly, in converting those of lower dullness, the teaching gate of the three feelings was opened; next, the three feelings are deconstructed by means of the three sufferings. The severe form of suffering is the suffering of suffering. By means of the result destroying the cause, it illuminates that the intrinsic reality of pleasant feeling is itself suffering; hence it is called the suffering of change. Extending through the previous two minds, the mind's conditioning and stirring in pursuit is called the suffering of conditioning. The cause of the twenty-five realms of existence is the truth of origination, their result is the truth of cessation, and cultivating morality, concentration, and wisdom is the truth of the path.
28.35
"Furthermore, good sons! Defiled dharmas... [up to] ...undefiled causes are called the path."
28.36
Sengliang comments: The conditioned is the truth of suffering, and the unconditioned is the truth of cessation. Defiled karma is the cause of suffering, and undefiled karma is the cause of the path. Sengzong comments: The fourth cycle illuminates defiled causes and results, its meaning corresponding with the Abhidharma. Baoliang comments: In this cycle, pointing out the two aspects makes them easy to see.
28.37
"Furthermore, good sons! The eight marks are called suffering... [up to] ...the three stations of mindfulness and great compassion are called the path."
28.38
Sengzong comments: The fifth [cycle] re-elucidates the four truths. As for the ten powers up to great compassion being the path: the adamantine mind is unhindered, and the Buddha-mind is liberation; since it has the meaning of a dual path, it is provisionally designated as the path. Baoliang comments: The fifth cycle expands the three sufferings into the eight sufferings. The suffering of birth possesses two: namely, the suffering of suffering and the suffering of change. Because the craving that moistens birth derives from pleasant feeling, speaking of the result within the cause is the suffering of change. Taking the very arising of birth, there is the suffering of suffering. The mind is the very substance of suffering, falling into the hells; this is the suffering of suffering. Meeting with what is hated and the failure to obtain what one seeks are also subsumed under the suffering of suffering. The remaining five sufferings are all to be subsumed under the suffering of change.
28.39
"Good sons! Birth is the mark of emergence; that is to say, the five kinds... [up to] ...therefore it is called the suffering of the five grasping aggregates."
28.40
Sengliang comments: The reason for synthesizing the seven sufferings to establish further a single name for suffering is that people think the seven sufferings exist apart from the aggregates; now it is explained that they are none other than the aggregates themselves. Sengzong comments: This second [section] broadly illuminates the truth of suffering in terms of the gateway of the eight sufferings.
28.41
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 28
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- 大般涅槃經集解 — Classical Chinese