大般涅槃經集解 29

English (machine translation) 29

Language: English

29.1

Bringing forth the parable of the Goddess of Merit and the Dark Maiden: Explaining the Suffering of Death

29.3

"Kāśyapa! The roots of birth are generally like this... [up to] ...having observed that which is born, one already sees its faults and perils."

Sengliang comments: Since ordinary people are inverted, craving birth and abhorring old age and death, this clarifies that bodhisattvas are not so. Sengzong comments: The third [section] illuminates the marks of the eight sufferings by relying on the gateway of contemplation practice. Herein there are six parables, all illuminating how ordinary people crave birth; whereas the bodhisattva sees its faults, renouncing it and taking no pleasure in it. Baoliang comments: From here below is the second [part], contemplating the faults, which has six parables.

29.5

"Kāśyapa! It is like a woman entering another's house... [up to] ...scattered flowers, made offerings, paid homage, and bowed."

29.6

Sengliang comments: This provides a parable for the bodhisattva. A bodhisattva's affection for birth is slight; seeing the faults of birth-and-death, both are loathed. Birth is the root of craving and delight, hence it is compared to the woman. The five aggregates are the place where birth resides, hence compared to the house. Reaping the fruit through riding the cause is compared to 'another's'. The principle of birth is delightful, compared to being graceful. Wisdom governs the body, compared to the master of the house. Names express reality, compared to asking the name. Birth is a wholesome result, its cause being pure, compared to merit. The result is not impure, compared to a goddess. Examining the name to hold it to reality is compared to asking what she does. Where there is birth, there is reality, compared to being able to bestow.

29.7

"Again outside the gate, he saw yet another woman... [up to] ...'If you do not leave, I shall sever your life.'"

29.8

Sengliang comments: Relinquishing birth is called death, compared to being outside the gate. Being the opposite of birth, it is easy to manifest, requiring no lavish explanation. The one who immediately took a sharp knife: medicine rescues life, compared to holding a sharp knife to guard against death. Sengzong comments: Death is what humans hate; since sorrowful sentiments are kept within, it is compared to being outside the gate.

29.9

"The woman replied, saying: 'You are utterly foolish... [up to] ...I have no use for either of you; go wherever you please.'"

29.10

Zhixiu comments: Birth precedes retribution, compared to the elder sister. Death resides after retribution, compared to the younger sister.

29.11

"At that time the two women then went together... [up to] ...'Therefore, I invite both to dwell in my home.'"

29.12

Sengzong comments: This is an ordinary person; having no Dharma-wealth, he is therefore compared to a poor person.

29.13

"Kāśyapa! The bodhisattva-mahāsattva is also like this... [up to] ...therefore they crave the two dharmas of birth and death."

29.14

Zhixiu comments: This applies both parables together. Baoliang comments: This first [section] uses the two women as a parable for ordinary people, contrasted with the bodhisattva.

29.15

"Furthermore, Kāśyapa! Just as a brahmin... [up to] ...like that young boy who took the fruit and then discarded it."

29.16

Sengliang comments: The young boy compares to a beginner bodhisattva who does not see suffering deeply and has not entirely forgotten birth, just like taking the fruit and then relinquishing it; if both wisdom and practice were deep, he would neither take nor relinquish. Sengzong comments: A bodhisattva belongs to a lineage of exalted practice, compared to a brahmin's son. Suffering in the hells for vast kalpas, he was cut off from the food of humans and devas. Excrement compares to the aggregate body. The fruit compares to birth. The emotion of rejoicing in birth compares to wishing to take it. The fault of birth has been spoken by the noble ones, compared to the wise one scolding him. Knowing the peril of craving birth compares to feeling ashamed and remorseful. For the sake of taking birth in heaven to enjoy the five desires, compares to washing clean. In the end having no love for it compares to discarding it again. Baoliang comments: This second [section] uses the boy as a parable for the lesser bodhisattva, contrasted with the great bodhisattva.

29.17

"Furthermore, Kāśyapa! Just as if a person... [up to] ...because they do not see old age, sickness, and death."

29.18

Sengliang comments: The crossroads compares to the Buddha's four immeasurables being without boundary. The vessel compares to the basket of sūtras. The food compares to giving, morality, and concentration. For householders, the Buddha first praised giving, morality, and the bliss of birth-and-death; later he spoke of impermanence and praised the bliss of nirvāṇa; from beginning to end, this Dharma was spoken entirely by the Buddha. Ordinary people crave birth and do not see the subsequent faults; noble beings see the faults and do not give rise to craving. Moreover, the crossroads compares to the four unhindered knowledges. The vessel compares to the bodies of words, phrases, and syllables. The food compares to giving, morality, and concentration. Selling it compares to exhorting practice. Being hungry and exhausted from coming from afar compares to spending long periods in the three evil paths. 'What is this item?' matches what was sought, asking to confirm it. The seller of food replying compares to morality and concentration being able to attain the bliss of devas and humans, which must subsequently be impermanent. 'When this person heard it' is not spoken for the bodhisattva. 'Paying me a great price' means taking birth in heaven and not experiencing the suffering of the four evil destinies. Sengzong comments: The place where people gather to hear the Dharma being preached compares to the crossroads. The teaching master speaking of human and heavenly causes and effects, taking people's offerings, is like selling. Although the bodhisattva knows the heavenly retribution is wonderful, seeing the peril of death, he does not wish to be born. The analogy is like that person who, though wishing to buy the food, abandoned it altogether because of that one evil. Baoliang comments: This third [section] uses the seller of food to illustrate the teaching of the Buddha. That is to say: if the fruit of birth-and-death is like this, why did the holy person teach these five precepts and ten virtues to receive human and heavenly retribution? This is sincere proof of the principle that wholesome [karma] is not received [as final]. This teaching originally accommodated those of lower dullness; if they did not hear of the bliss of humans and devas, how would ordinary people ever be willing to practice the path?

29.19

"Furthermore, Kāśyapa! Just as a poisonous tree... [up to] ...even down to ten years, both likewise experience suffering."

29.20

Sengliang comments: These two parables together demonstrate that where there is birth there is death; whether long or short, there is no difference. Baoliang comments: The fourth and fifth parables rely specifically on the retribution of birth-and-death being solely suffering without bliss.

29.21

"Furthermore, Kāśyapa! Just as on a steep cliff there is grass... [up to] ...in the Great Nirvāṇa Sūtra contemplates the suffering of birth."

29.22

Sengliang comments: This compares to how the bodhisattva does not even crave heavenly retribution, how much less could he rejoice in this human result? Sengzong comments: The steep cliff compares to the body of the five aggregates. Being covered by grass compares to ignorance. The amṛta on the cliff's edge compares to the retribution of wonderful medicine. The great pit compares to the suffering of death. Immediately taking it is due to craving the pleasant result, cultivating wholesome causes. The foot slipping means sinking forever in birth-and-death. Baoliang comments: This provides a parable for the non-Buddhists. The steep cliff compares to [the heaven of] neither-perception-nor-non-perception; the cover of grass compares to that retribution of birth-and-death which the non-Buddhists do not understand, reckoning it to be nirvāṇa. The amṛta compares to the bliss of dhyāna-concentration. A life of a thousand years compares to eighty thousand kalpas. Craving its flavor compares to attachment to dhyāna-concentration. The deep pit is the suffering of birth-and-death. The foot slipping means that non-Buddhists, taking neither-perception to be nirvāṇa, fall into the three evil paths because they deviate from the principle.

29.23

"Kāśyapa! How does a bodhisattva-mahāsattva... [up to] ...in the Great Nirvāṇa Sūtra contemplates the suffering of old age."

29.24

Sengliang comments: These are all parables for decline and decay. The king compares to youthful vigor, the enemy country compares to old age, and the people of another land compare to reminiscing on the matters of youthful flourishing.

29.25

"Kāśyapa! How does a bodhisattva-mahāsattva... [up to] ...in the Great Nirvāṇa Sūtra contemplates the suffering of sickness."

29.26

Sengliang comments: Gracefulness compares to robust vigor, the lady compares to the bond of affection, the king compares to sickness, and plucking out one eye and so forth compares to destroying flourishing vigor.

29.27

"Kāśyapa! How does a bodhisattva-mahāsattva... [up to] ...abides in the dhāraṇī of the Mahāyāna Mahānirvāṇa."

29.28

Sengliang comments: 'Except only the second dhyāna': once the suffering of death arrives, there is none who is not disturbed; hence it is compared to a disaster. When death arrives for the bodhisattva, his mind is not disturbed. The mālā poisonous snake is black in color; if it touches a person's clothes, or if a person's clothes touch the place where it moved, both result in death. Hence it is called touch-poison. The Agastya star rises in the eighth month; by relying on the star one forms a mantra that dispels the four poisons. Seng宗 comments: As for the suffering of sickness, the destruction of the floating bladder is truly the greatest suffering.

29.29

"Furthermore, Kāśyapa! Just as if a person... [up to] ...in the Great Nirvāṇa Sūtra contemplates the suffering of death."

29.30

Sengliang comments: Above, death was spoken of, but its suffering was not yet explained. Now, saying that in a perilous and difficult place there are no provisions: the sense-bases that receive [feelings] cease, and sense-bases that do not receive arise; this is called death. When the non-receiving sense-bases arise, the road of life is severed; this compares to perilous difficulty. When the receiving sense-bases do not arise, because they do not arise there are no dharmas; because there are no dharmas they cannot be drawn upon for use, which compares to having no provisions. The road ahead is boundless and one knows not where one goes, which compares to being distant and remote. The five sense-bases all cease, and the mental consciousness journeys alone, which compares to having no companion. Driven by the wind of karma, seeking birth without stopping, compares to constantly journeying. The five destinies being undivided compares to not knowing the boundary. Encountering the conditions for birth, riding folly to take birth, compares to having no lamp or light. The various parables above spoke of the suffering of seeking to take birth; from here below, they illustrate the suffering of death. It is said that all suffering is due to taking birth. The cessation of the mind is called death; its ceasing does not follow an entrance, which compares to having no door. The arising of the non-receiving sense-bases compares to having a location. Feeling neither pain nor pleasure compares to having no point of pain. Medicines being inapplicable compares to being incurable. The sense-bases gradually ceasing and being uncontrollable by great strength compares to having no obstruction. The receiving sense-bases having already ceased and being unable to arise again compares to being unable to escape. The ceasing and arising sense-bases being different while the outer appearance is unaltered compares to having no destruction. People taking no delight in seeing it compares to sorrow and distress. Being unable to harm people compares to not being an evil color. People fearing its misfortune compares to terror. These sense-bases all ceasing compares to being within the body. Their ceasing being invisible compares to being imperceptible.

29.31

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 29

Linked texts (1)

大般涅槃經集解 — Classical Chinese