大般涅槃經集解 3

English (machine translation) 3

Language: English

3.1

Setting forth the Licchavis sitting in the air, seven tāla trees above the ground; also setting forth the great elders, also seven tāla trees above the ground; setting forth different names of ghosts, spirits, birds, and beasts; recounting the transformation of the grove and the matter of the multi-storied lecture hall; explaining the matter of the demon king speaking dhāraṇī-spells; setting forth the matter of the arrival of Anantakāya.

3.2

Introductory Chapter, Part Two

3.3

"At that time there were also [beings as numerous as] the sands of four Ganges Rivers... [up to] ...and the retinues of the various kings of Jambudvīpa."

3.4

Huilang states: "From here down is the third section, listing the noble clans."

3.5

"For the sake of seeking the Dharma, they well cultivated moral conduct... [up to] ...they dwelt silently in the sky."

3.6

Sengliang states: "Regarding their being 'seven tāla trees above the ground': because they were haughty on account of their noble clanship and did not wish to sit mingled together, they were placed in the sky."

3.7

"At that time there were also [beings as numerous as] the sands of five Ganges Rivers... [up to] ...circumambulated the Buddha once, and stepped back to stand to one side."

3.8

Sengliang states: "The Dānava kings belong to the class of asuras; here [the name] means 'compliant'."

3.9

"At that time, among the monks and nuns in Jambudvīpa... [up to] ...that grove turned white, just like a white crane."

3.10

Sengliang states: "Those who crave life and love longevity take the Buddha's extinction as suffering. Now it is made clear that extinction is not a created phenomenon, but the cessation of the false and return to the true. Among the five colours, white is the true and natural colour, which cannot be produced by dyeing; it borrows a phenomenon to express the principle." Sengzong states: "Regarding the three kinds of omens earlier, they gathered all among humans. Now this sign appears to urge the devas to assemble quickly."

3.11

"Spontaneously appearing in the sky... [up to] ...all were sorrowful, distressed, and unhappy."

3.12

Sengliang states: "Now nirvāṇa is spoken of as devoid of all existence; hence it is called empty. The rare permanence, bliss, and myriad virtues are like the hall and pavilions in the sky."

3.13

"At that time, the Four Heavenly Kings, Śakra Devānām Indra... [up to] ...came to where the Buddha was and bowed their heads at the Buddha's feet."

3.14

Sengzong states: "Demon kings are mostly noble beings. As in this case, it is real; through great compassion the Buddha is able to transform their evil."

3.15

"And said to the Buddha, 'We now... [up to] ...in order to extinguish fear, we speak such a dhāraṇī-spell.'"

3.16

Mingjun states: "The Vimalakīrtinirdeśa Sūtra states: 'Those who act as demon kings in the worlds of the ten directions are mostly bodhisattvas abiding in inconceivable vimokṣa.' Believe it here!"

3.18

Sengzong states: "If one can exhaustively penetrate their intention, where does the difference between a sūtra and a dhāraṇī-spell ultimately lie? It is just that the minds of beings are difficult to lead by principle, but easily awed by power; dhāraṇī-spells are especially methods for halting heterodoxy. The demon has no Dharma with which to assist transformation, so he spoke a dhāraṇī-spell to propagate the Path." Huilang states: "This has three stages: first, it explains that the demon used supernatural power to grant the bliss of hell, prepared offerings, and came; second, here he speaks a dhāraṇī-spell to request seal of approval."

3.19

"This dhāraṇī-spell can cause those who have lost their minds... [up to] ...their hearts harboured sorrow and distress, and they stepped back to stand to one side."

3.20

Sengzong states: "Praising the function of the dhāraṇī-spell, he further explains that he himself will protect them, so as to encourage receiving and upholding it." Huilang states: "Third, this is the request for the Buddha to accept the offerings and seal the dhāraṇī-spell. The Buddha did not accept the offerings, but sealed his dhāraṇī-spell."

3.21

"At that time the King of the Great Maheśvara Deva and his retinue... [up to] ...the Buddha, the World-Honoured One, Teacher of Devas and Humans."

3.22

Sengliang states: "The reason why this bodhisattva appeared was to praise greatness; here it explains that his body was great. That land was adorned, its sentient beings pure—the utmost of worldly bliss; coming from afar to present offerings, he further sought the superior Dharma, proving that the conditioned is not bliss." Huilang states: "From here down there are two sections: first, distinguishing Anantakāya; next, explaining the Buddha's supernatural powers. In distinguishing Anantakāya there are eight chapters, and this is the first, briefly recounting the Buddha's work in that land."

3.23

"At that time, that Buddha said to his foremost great disciple... [up to] ...and you may pay homage and request resolution of your doubts."

3.24

Huilang states: "This is the second, that Buddha commanding his envoy to come."

3.25

"At that time, the bodhisattva-mahāsattva Anantakāya... [up to] ...all their awe-inspiring majesty was extinguished without remainder."

3.26

Huilang states: "This is the third, recounting the assembly's alarm and astonishment at that time."

3.27

"At that time, Mañjuśrī the Dharma Prince... [up to] ...the Tathāgata will before long enter mahāparinirvāṇa."

3.28

Huilang states: "This is the fourth, recounting Mañjuśrī comforting the great assembly."

3.29

"At that time the entire great assembly saw... [up to] ...disseminating the Mahāyāna scriptures in this way."

3.30

Huilang states: "This is the fifth, recounting the bodhisattva's supernatural power."

3.31

"At that time, Bodhisattva Anantakāya... [up to] ...the Tathāgata will before long enter mahāparinirvāṇa."

3.32

Huilang states: "This is the sixth, explaining that the bodhisattva used supernatural power to cause the beings in his body to attain awakening to the Dharma."

3.33

"At that time, Bodhisattva Anantakāya... [up to] ...none of the others could see the limit of the measure of this bodhisattva's body."

3.34

Huilang states: "The seventh explains his using supernatural power to prepare offerings."

3.35

"At that time Bodhisattva Anantakāya and his retinue... [up to] ...though requested three times in this way, he did not accept them either."

3.36

Huilang states: "The eighth explains presenting offerings to the Buddha, but the Buddha did not accept them."

3.37

"At that time Bodhisattva Anantakāya and his retinue... [up to] ...stepped back to stand to one side; all were likewise so."

3.38

Huilang states: "Citing those who arrived together from the ten directions as a general summary."

3.39

"At that time, at the auspicious field of merit at the Twin Śāla Trees... [up to] ...they saw the various buddha-lands were also like this."

3.40

Huilang states: "In this distinguishing of the Buddha's supernatural powers there are two chapters; this is the first, the bright light transforming the defiled into the pure."

3.41

"At that time, from the Tathāgata's face and mouth emerged... [up to] ...blood flowed from all the pores of their bodies, sprinkling the ground."

3.42

Fayao states: "The conditions for conversion having fully concluded, signs of nirvāṇa were manifested. There are three kinds: first, the purity of the minds of beings; second, the purity of the lands; third, drawing the light back into the mouth. Drawing the light back into the mouth indicates the sign of halting the teachings. The purity of the minds of beings indicates that conversion is complete. The purity of the lands indicates that the practice is finished." Huilang states: "This is the second stage, showing the signs of nirvāṇa."

3.43

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Three

Linked texts (1)

大般涅槃經集解 — Classical Chinese