大般涅槃經集解 31

English (machine translation) 31

Language: English

31.1

Extensively explaining the truth of origination with craving as its essence; explaining the two kinds of craving: one, craving one's own body, and two, craving necessities; further explaining two kinds of craving: one, wholesome craving, and two, unwholesome craving; adducing nine kinds of things as metaphors for craving; explaining that bodhisattvas have no suffering but have the truth, while śrāvakas have suffering and have the truth; extensively explaining the meaning of discerning the truth of cessation; extensively explaining the meaning of the truth of the path; extensively explaining that the meaning of the path is one, but differs according to dharmas.

31.2

Chapter on Noble Practices, Part Five

31.3

"Good son! How does a bodhisattva-mahāsattva […] discriminate and calculate them as immeasurable and boundless?"

31.4

Sengliang comments: 'Craving again for existence' refers to the three realms of existence. Sengzong comments: Previously this was explained briefly; now it is explained extensively. Next comes reconciliation, and finally the meditative practice is clarified. 'These causal conditions of the aggregates' means that on account of karma and defilements, one obtains the future fruit of the aggregates. 'Craving again for existence' means: previously, on account of karma and defilements, one obtained a body; now, again craving the three realms of existence, this must again pull one into rebirth. 'Craving conditioned by karma' means giving rise to craving on account of past karma, according to what one has practiced. 'Craving conditioned by defilements' is like a person with much anger who always loves weapons. 'Craving conditioned by suffering' is like a person afflicted by illness who loves needles and moxibustion. Baoliang comments: Next, explaining the truth of origination, it clarifies that karma and defilements can construct the continuous arising of future retributions of saṃsāric fruits; this is called 'origination'. In distinguishing the truth of origination here, there are also three points, though in the text they fluctuate slightly and are not as orderly as in the truth of suffering: first, explaining the characteristics of the truth of origination; second, reconciliation; third, contemplating the faults. Now, in distinguishing the truth of origination here, all is based on the latent tendency of craving as the source. Why is this so? Because subsequently it can moisten rebirth, and obtaining rebirth depends on it; thus without craving, karma is not completed. For this reason, taking craving as the basis, the conditions that collect, record, and induce the aggregates are exhaustively accounted for. Now, the nature of craving is defiling and encumbering, and there is nothing that does not stem from it; therefore, the text extensively manifests and describes craving as the foremost among the many conditions. 'Craving one's own body' refers to primary retribution; 'craving necessities' is called dependent retribution. Such things as handicrafts, when accomplished, bring about protective attachment and joyful fondness in the mind; this is called 'craving conditioned by karma'. If, upon meeting an adverse object, the mind arises and again matches past resentment, continuing to cultivate this mind as good—this is 'craving conditioned by defilements'. When afflicted by suffering and wishing to turn away from it, if being free of the self accords with one's wish, and the mind is delighted in the absence of this suffering, this is called 'craving conditioned by suffering'.

31.5

"Good son! There are two kinds of craving: […] seeking the Great Vehicle is called wholesome."

31.6

Sengliang comments: Concluding the origination of the eight sufferings is a grave inversion. Craving the Buddha's merit is light, and so it is eliminated.

31.7

"Good son! Craving of ordinary persons is called origination; […] does not undergo rebirth on account of craving."

31.8

Sengliang comments: In this sūtra, knowing origination through wisdom is called 'truth'. Because ordinary persons do not recognize origination, they have origination but not the truth; bodhisattvas have the truth but not origination. 'Why is this so?' explains why there is the truth but not origination. Baoliang comments: As for establishing the name of craving, the name arises from two places: as distinguished earlier, it is entirely the unwholesome craving of ordinary persons; if one arouses the mind to delight in the Dharma, esteeming goodness as the principle, and seeking it with a pleased heart, this is called wholesome craving. Although the name is the same, the meanings are naturally distinct. The name is identical but the mental states differ, each having its own destination. However, although wholesome craving is the same [in name], there are again two distinctions: if a bodhisattva in his station cherishes the initial aspiration and does not dwell upon objects, remaining free from defilement, this is called Great Vehicle craving; although the small path of the śrāvaka wishes to delight in the good, their understanding does not match the object, and their mind always grasps, slightly deviating in seeking the good, so that they eventually fall into the gate of unwholesome craving. Therefore, we know that when the two vehicles practice the path, they do not match the path, do not transform their minds, and cannot escape. How is this known? The following sentence directly reconciles: 'Craving of ordinary persons is called origination,' from which we know that the two vehicles cling to marks in their hearts, have not escaped saṃsāra, and lack the function of the truth. Bodhisattvas, undertaking practice and leaving home, do not consider saṃsāra an affliction. Having recognized the faults of saṃsāra, their protective attachments are stilled; therefore, although they crave, it is not called origination. If they must manifest birth to respond to beings, it is not called craving.

31.9

Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One, […] why is only the nature of craving the cause of the five aggregates?"

31.10

Sengzong comments: This is the text of reconciliation. The past teachings were not identical, so he asks for an explanation of their reason.

31.11

The Buddha praised Kāśyapa: "Excellent, excellent! […] can give rise to all the sprouts of karma and defilements."

31.12

Zhixiu comments: Although karma and defilements are the causes that distinguish the fruit, craving is the birth that causes birth. Baoliang comments: The second point reconciles the objection. It clarifies that, although there are different explanations of the causes that attract the aggregates, none can be distinguished without craving; he illustrates this by means of three similes.

31.13

"Good son! When a bodhisattva-mahāsattva abides in this Great Vehicle, […] this is called 'like demanding the remainder of a debt.'"

31.14

Sengliang comments: From here down is the gateway of contemplation. This only speaks of the faults of craving and does not clarify that it is origination; because it is not origination, it is not eliminated. Bodhisattvas do not crave, yet it is origination; therefore it is eliminated. Sengliang comments: This contemplates the faults and afflictions of craving.

31.15

"Good son! How is it like a rākṣasa […] contemplates the fetter of craving in these nine ways."

31.16

Sengliang comments: Pulling up Śāriputra's supreme root refers to a dependent arising recorded in that treatise (the Mahāprajñāpāramitopadeśa). Moreover, inherited explanations state: at that time he had already reached the sixth abode, but had not yet attained the mind of the seventh abode. Some say he was in the twentieth mind among the thirty minds of the abodes.

31.17

"Good son! For this reason, […] a bodhisattva-mahāsattva has the path and has the true truth."

31.18

Sengliang comments: Because their contemplations differ, it was formerly said that suffering and origination pertain only to three kinds of persons. Because of discussing the differences in contemplation among the four kinds of persons, the sequence of discussion reaches this. The bodhisattva is able to contemplate suffering and contemplate that craving lacks the supreme eight afflictions. In discussing the differences among persons who contemplate, taking inversion as suffering, the three kinds of persons are all inverted and have suffering. Because seeing suffering is called 'truth', and the three persons all see suffering, they therefore have the truth; Subhadra below exemplifies this. Contemplating the desire realm as impermanent like an illness and thereby gaining escape into the form realm is ordinary persons' seeing of suffering. Because the three kinds of persons possess inversions regarding suffering with respect to the Buddha, their truth cannot be called 'true'. Understanding suffering refers to saṃsāra; 'without suffering' refers to nirvāṇa. Not being inverted with respect to either of these is called having no suffering and having the true truth. Suffering is coarse, while origination is subtle; ordinary persons do not see origination, and therefore have no truth. Having the truth of origination means: having inversions regarding the Buddha, they undergo the suffering of inconceivable transformation, which is therefore origination. Because they recognize the cause of fragmented birth and death, they have the truth. Above it only said that ordinary persons are origination, without speaking of the suffering of transformation. Baoliang comments: Having already explained the truths of suffering and origination above, he now concludes their functioning as truth. Those who do not achieve the functioning of truth are ordinary persons who are examined so that they recognize errors and leave faults behind. That ordinary persons have suffering but no truth means: the foolish and ordinary only coarsely know the suffering of pressing affliction in phenomena, but do not truly understand the reason for suffering; therefore, they lack the functioning of truth. That the two vehicles have the truth of suffering means: they have the suffering of pressing affliction in phenomena, and it is not that they do not coarsely understand and eliminate the causes of suffering; therefore, it can be said that they have the functioning of truth. Having no 'true' [truth] means: not knowing that the Buddha is without suffering, they still subsume the Buddha into their contemplation of suffering; hence they lack the true truth. That the bodhisattvas understand suffering and non-suffering means: formerly they understood that suffering and non-suffering are empty in nature; today they understand that up to the vajropama-citta there is suffering, while the Buddha-fruit is without suffering. By clearly distinguishing both sides, they therefore have the true truth. The remaining three truths below may be understood by analogy with this principle. The Great Beings clearly illuminate both wheels and establish dharmas properly, and therefore they have the true.

31.19

"Good son! How does a bodhisattva-mahāsattva […] mahānirvāṇa, contemplate the noble truth of cessation?"

31.20

Sengliang comments: Next is the contemplation of the truth of cessation; Mahāparinirvāṇa is the truth of cessation. It comprises two meanings: first, merely extinguishing the afflictions; second, extinguishing all marks. Fayao says: Why is it that the other three truths do not speak of two discernments, yet here alone it says 'discerning cessation and discerning the truth'? Because cessation is of two kinds: first, the cessation of the Buddha-ground; second, the cessation of the bodhisattva-ground. The Buddha's cessation is not a 'truth', whereas the bodhisattva's cessation is a 'truth'. A 'truth' refers to illuminating and examining the object with cognition. The Buddha rests illumination and sets aside examination; thus for the Buddha there is cessation without a truth, whereas the bodhisattva has both truth and cessation. Above the Buddha there is no path and also no truth of suffering; the same applies to accumulation. Furthermore, the sūtra text itself is explicitly like this; therefore, only regarding the truth of cessation does it uniquely speak of 'discerning cessation and discerning the truth', while the other truths do not. Sengzong says: In the text on the truth of cessation, there is a lack of reconciling integration; one may broadly take it to possess the meaning of the gate of contemplation. 'Severing and eradicating all afflictions' means that former cessations were merely partial cessations, whereas the present cessation is the utter exhaustion from the ground of the dwelling of ignorance downward. 'Severance is named permanent' means that when delusions were not yet severed, there was fluctuation and shifting decay, but now that delusions are exhausted and illumination is pervasive, it is therefore permanent. Baoliang says: Next, thirdly, is the explanation of the truth of cessation. The two principles above, suffering and accumulation, are contaminated phenomena; because the places of calamity are numerous, they were opened into separate contemplations. Now the two truths of cessation and the path are uncontaminated, devoid of self-nature, and free of defilement and entanglements; merely in terms of explaining marks and reconciling integration is there the teaching of two gates. In the truth of cessation there is indeed no separate text on reconciling integration, yet by inferring its meaning there are two; in the text on the truth of the path, the matter is naturally distinct. Here, first, 'discerning cessation and discerning the truth of cessation'—these two phrases serve as the heading, and the eight phrases below correspond to and explain their intent. 'Discerning cessation' means discerning the past cessation. 'Discerning the truth of cessation' means discerning the presently taught principle of eternal true thusness. This is the reconciling integration. It may also be said that the preceding phrase is the mark of the truth of cessation. 'Severing and eradicating all afflictions' explains the preceding phrase 'discerning cessation'. 'Because afflictions are extinguished it is named permanent' explains the phrase 'discerning the truth of cessation'. 'Extinguishing the fire of afflictions is named quiescence' explains the preceding phrase 'discerning cessation'. 'Because afflictions are extinguished one attains bliss' explains the phrase 'discerning the truth of cessation'. 'Because bodhisattvas seek causal conditions it is named pure' first explains the phrase 'discerning the truth of cessation'. 'Because they forever sever all afflictions it is named supramundane' explains the phrase 'discerning cessation'. 'Because it is supramundane it is named self' explains the phrase 'discerning the truth of cessation'. Downward, it explains the phrase 'discerning cessation'.

31.21

"Good son! How does a bodhisattva-mahāsattva [...] contemplate the noble truth of the path as Mahāparinirvāṇa?"

31.22

Sengliang comments: From here below, the truth of the path is clarified. First, contemplating the path is indeed the mark of departure. It does not rely on suffering and accumulation; it relies on the eight noble [paths]. 'Discerning all phenomena' means that the eightfold path is also a truth. The truth of the path is contemplating the path. Cessation is the fruit, so it contemplates only aśaikṣa; the path is the cause, so it comprehensively contemplates the ground of trainees (śaikṣa). From permanence and impermanence down to purity, it contemplates cause and fruit. Impermanence is the cause; permanence is the fruit. Below, cause and fruit are contemplated separately. Dravya carries the meaning of the true and real master. Guhyā is clothing, and also carries the meaning of adornment. Sengzong says: First, it clarifies the broad meaning, concurrently clarifying the practice of contemplation; afterward, it clarifies the reconciling integration. What is called 'permanence and impermanence' raises the object illuminated by the path to clarify the essence of contemplation. The permanent is the fruit of buddhahood; the impermanent is everything from the vajra[-like samādhi] downward, which belongs to the category of sentient beings. The vajra[-like samādhi] is something within encumbrances, while the fruit of buddhahood is not something within encumbrances. Dravya borrows reliance on the master of the truth and the truth itself to explain the correct meaning. The Buddha abides as the supreme ancestral essence and ultimate pinnacle; he is the dravya.

31.23

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] All Buddha Tathāgatas have long been free from error."

31.24

Sengliang comments: 'Not corresponding' means: now it is said that the eight [factors] are the path; formerly the eight were not spoken of, so they ought not to be the path. He wishes to hear the path expounded, whether briefly or broadly, all being the path. Sengzong says: From here downward, the present and past [teachings] are reconciled and integrated. Baoliang says: The Buddha answers that all sūtras enter the truth of the path; he distinguishes their entrance in terms of three causal conditions: first, the causal gate; second, the conditioning gate; third, the essence of the path—they do not go beyond these three.

31.25

At that time the World-Honoured One praised Bodhisattva Kāśyapa [...] "can deliver such various discourses on the Dharma."

31.26

Sengliang comments: This broadly explains the marks of the path. 'Able to assist bodhi' explains the fundamental meaning. Bodhi is the governing essence of the path of wisdom, taking faith as its root; having explained this one matter of faith, the rest can be known by analogy. Sengzong says: That 'such sūtras all enter the truth of the path' means that although past expositions may not have been complete, nonetheless none were not the path; it was only in accord with what was appropriate for transforming [beings] that different names were applied.

31.27

"Good son! It is like a skilled physician who recognizes sentient beings' [...] and by following the skilled physician's instructions, their ailments are eliminated."

31.28

Sengliang comments: That 'water is not included in the restrictions on medicines' means that while herbs and stones have their distinct functions—such that taking one excludes the other and they cannot be combined—water is unobstructed. Giving differs in its practice or suspension, whereas the path is universally penetrative. Why? As the sūtras say: 'There are five persons in the world who do not praise five things, such as not praising giving to the stingy.' Sengzong says: Below this there are six similes. The first three similes clarify that the path is one, corresponding to the latter three similes. The latter three similes rely on the previous broad exposition to reveal that the path is one. The intent of this simile is to clarify that although the path may be one, because sentient beings' illnesses differ, the medicines prescribed for them are also different. Baoliang says: The 'various medicines' are a simile for the diverse expoundings of the Dharma being different. The 'single kind of water' is a simile for the path. The disparity of medicinal properties is a simile for the suitability of a particular time, serving as an excellent net to advance on the path and an essential provision to attain the unconditioned (asaṃskṛta).

31.29

"Furthermore, good son! Just as there is a single person [...] from the faculty of faith and so forth up to the eight noble paths."

31.30

Sengliang comments: This differs slightly from the preceding simile. 'From the faculty of faith and so forth up to the eight noble paths' means that a single dharma is called faith, and so on up to the eight paths, mutually providing designations for it. Sengzong says: The intent of the second simile is to clarify that although the path is one, names are applied differently according to circumstance.

31.31

"Furthermore, good son! Just as a goldsmith [...] for the sake of sentient beings, he makes various distinctions."

31.32

Sengliang comments: This uses creating distinctions according to usage as a simile. The Tathāgata's single path is distinguished as broad or brief in accordance with the capacities of the Mahāyāna and Hīnayāna. From one to nine, these are mixed discourses of the three vehicles. When it says below that 'the Mahāyāna is a single path without a second', it means that all Buddhas of the three times identically see existence where there is existence and identically see nonexistence where there is nonexistence; this is the Mahāyāna path. 'Samādhi and prajñā' are spoken of without mentioning śīla because it is more distant. Regarding 'seeing, wisdom, and knowledge': investigating is called 'seeing'; understanding the truth is called 'prajñā'; examining and determining is called 'knowledge'. Regarding 'the path of seeing': as in attaining the fruit, initial seeing is taken as its name; cultivating repeatedly to advance and seek higher fruits is called 'cultivation'. When bonds are exhausted and one no longer cultivates, it is called 'aśaikṣa'. Five kinds rely on sharpness or dullness of faculties to attain the cessation absorption; six kinds are designated based on persons and based on paths. Regarding the 'buddhānusmṛti-samādhi': only when a Buddha is mindful of a Buddha and truly attains the Buddha's marks can it properly be called samādhi. Sengzong says: The third simile clarifies that although the path is one, through skillful means it is expounded variously. The 'single path' clarifies that because the Tathāgata accords with faculties and conditions, his teachings differ, answering the earlier simile. Regarding 'the path of those devoted to faith and those devoted to dharma': the meaning in this sūtra differs from the Abhidharma; the treatises explain that those devoted to faith and those devoted to dharma are from the five skillful means downward, but examining the meaning of this text, they extend even into the path of seeing the truths. 'Liberation through faith' and 'attainment of views' are still the former two, designated as penetrating the three fruits upon entering contemplation. 'Bodily realization' means that both of these two persons can achieve bodily realization. Explaining the ten powers and fearlessnesses as the path lacks the meaning of progressive seeking; because it possesses the meaning of the path of liberation, the path may also be spoken of in terms of conditions. The meaning of the latter three similes can be known [by this]."

Linked texts (1)

大般涅槃經集解 — Classical Chinese