大般涅槃經集解 36

English (machine translation) 36

Language: English

36.1

Explaining the seven wholesome dhammas as pure practices, namely knowing the Dharma, knowing the meaning, and so on; explaining the twelve divisions of the canon; broadly distinguishing the four immeasurable minds; distinguishing that practitioners of affection mostly cultivate joy and equanimity, while practitioners of views mostly cultivate loving-kindness and compassion; broadly explaining the fixed numbers of the four immeasurables; broadly explaining the meaning of the nine grades of enemies, friends, and neutral persons.

36.2

Chapter on Pure Practices, the Twentieth

36.3

Sengliang comments: It takes the four equalities as its essence. It was originally the path of the Brahmā heaven, so it retains its original name. It is also said: brahma has the meaning of purity. Holy action is self-purification, while the four equalities are purifying others; purifying oneself and purifying others, it therefore obtains the name brahma. One who is able to fully possess pure practices first corrects oneself through the seven wholesome [qualities], and afterwards can correct others through the four equalities. As for being called the seven wholesome [qualities]: being able to possess the first four corrects the internal, and possessing the latter three corrects the external; both carry the meaning of self-correction.
Baoliang says: In broad division, this chapter has four sections. First, adducing the seven wholesome [qualities] as the essence of self-practice. Second, from the four immeasurable minds down through the six recollections, directly discussing external transformation. Third, once the essence is manifested, praising and propagating it. Fourth, Ajātaśatru testifying that this sūtra can eradicate great evil, and also testifying that loving-kindness and compassion have real benefit.
Zhixiu says: This chapter has five sections. First, clarifying the causes of pure practice, namely the seven wholesome [qualities]. Second, clarifying the essence of pure practice, namely the four immeasurables. Third, clarifying the fruits of pure practice. Fourth, praising the sūtra. Fifth, using Ajātaśatru as verification.

36.4

[The Buddha said:] 'Good son! How does a bodhisattva-mahāsattva [...] sixth, knowing assemblies; seventh, knowing superiority and inferiority.'

36.5

Sengliang comments: The seven wholesome [qualities] are not yet themselves pure practices. Within the seven wholesome [qualities], the first five are self-practice, and the latter two are external transformation; being able to possess the seven wholesome [qualities], one can possess the four immeasurables and accomplish external transformation.

36.6

[The Buddha said:] 'Good son! How does a bodhisattva-mahāsattva [...] all such things are called sūtras.'

36.7

Sengliang states: “Sūtra” contains five meanings, as explained in the sūtra. Sengzong states: “Knowing the Dharma” refers to the twelve divisions of the canon, from “Thus have I heard” down through “rejoiced and practiced accordingly.” Baoliang states: This refers to knowing the twelve divisions of the canon. However, these words denote the analytical knowledge of Dharmas (dharmapratisaṃvid)—being able to recognize the distinctions, nominal characteristics, and substantial differences of Dharmas, and skillfully comprehending their essential purport. If not the analytical knowledge of Dharmas, what else could it be? Therefore, it is now relied upon to apprehend the Dharma. In that which the twelve divisions of the canon elucidate, the principle is universally pervasive throughout all of them. Regarding Dharmas such as the four truths and the twelve links of dependent origination, there is not a single sūtra that does not elucidate this principle; this is why it crowns and pervades all divisions. Now, in elucidating their division into distinct categories, their differences are marked merely in accordance with the affairs and meanings they analyze. The names of the twelve divisions are all foreign sounds. “Sūtra” is translated here as “root of the Dharma” (faben) and also as “root of the canon” (jingben). Because it can generate the wisdom that contemplates objects, it is called the “root of the Dharma.” If taken from “Thus have I heard” down to “rejoiced and practiced accordingly,” comprehending both text and principle, it universally serves as the root for the other eleven divisions; it is precisely through this meaning that it is named sūtra.

36.8

“What is termed the geya sūtra? […] shall receive no further states of existence; this is called the geya sūtra.”

36.9

Sengliang states: This refers to verses of reiteration. What has already been clarified in the prose is reiterated in verse to make it manifest; taking this meaning, it is shown to be distinct from the other divisions.

36.10

“What is termed the vyākaraṇa sūtra? […] his name will be Maitreya; this is called the vyākaraṇa sūtra.”

36.11

Baoliang states: In India it is called vyākaraṇa. In the past, before the four truths were spoken, bestowal of prophecy merely predicted that the ten virtues lead to rebirth in heaven and the five precepts lead to rebirth as a human. From the Shared Teaching onwards, it clarifies the bestowal of prophecy regarding their future attainment of Buddhahood, land, and names; this is called the vyākaraṇa sūtra. It is likewise differentiated by taking this meaning of bestowal of prophecy.

36.12

“What is termed the gāthā sūtra? […] this is the teaching of all Buddhas; this is called the gāthā sūtra.”

36.13

Sengzong states: “Excluding sūtras and the monastic rules” means excluding the reiterative verses of sūtras and the reiterative verses of the monastic rules. Baoliang states: Excluding the other eleven divisions, these are called “unconnected verses,” meaning they do not versify prose; they are also distinguished by versifying other [teachings].

36.14

“What is termed the udāna sūtra? […] spoken spontaneously without being asked; this is called udāna.”

36.15

Sengliang states: These are sūtras spoken spontaneously without being asked. The monks resented that the Buddha remained in concentration for so long and, having nowhere to resolve their doubts, gave rise to this thought. “Lifespan is extremely long”—for humans it is long, but for gods it is not long. “Excellent! For the sake of others and not seeking one’s own benefit… down to few desires and contentment”—to sever doubt and desiring to save sentient beings, this explanation was brought forth.

36.16

“What is termed the nidāna sūtra? […] gradually fills a great vessel; this is called the nidāna sūtra.”

36.17

Sengliang states: “The fundamental source relied upon” refers to first stating the causes and conditions and afterwards speaking the verse. Sengzong states: Verses are spoken for the sake of causes and conditions; causes and conditions are not taken as verses. Baoliang states: Whenever someone committed a transgression, precepts were formulated based on the incident; hence it is named “causes and conditions.” Through these causes and conditions of formulating precepts, it is distinguished from the other divisions.

36.18

“What is termed the avadāna sūtra? […] this is called the avadāna sūtra.”

36.19

Baoliang states: Here it is translated as “parable sūtras.” The principles are empty and profound, and awakening cannot be attained through literal words alone. If one does not borrow external phenomena, there is no way to illustrate that which is expressed.

36.20

“What is termed the ityuktaka sūtra? […] this is called ityuktaka.”

36.21

Sengliang states: “Named the Dhātu Sūtra”—when Śākyamuni appeared in the world, he largely analyzed dharmatā, so this sūtra was given this name; when past Buddhas became Buddhas, they gave it this name. It is called the “Thus-Spoken Sūtra.” Sengzong states: Here it is translated as “Thus-Spoken Sūtra.” It was the name given when past Buddhas spoke the sūtras. Śākyamuni named it “Dhātu” because of the meaning of differentiating the realms and characteristics of dharmas. Krakucchanda Buddha named it “Drum of Amṛta,” meaning that a drum smeared with poison eliminates illness when heard; by writing the principle upon bamboo and silk, hearing or seeing it eliminates illness. Baoliang states: What was spoken throughout the teaching career of Śākyamuni was named the Dhātu Sūtra. Down to Kāśyapa Buddha naming it “Analysis of Emptiness,” past events are used to verify present events.

36.22

“What is termed the jātaka sūtra? […] the bodies that were assumed; this is called jātaka.”

36.23

Sengzong states: Here it is translated as “past life sūtras.” Baoliang states: As in the Saddharmapuṇḍarīka Sūtra where jātaka and itivṛttaka are divided into two, now here it only takes the events and meanings of his past practice of the bodhisattva path, such as becoming a minor king, to constitute a single division. If one mentions his past births, the events within those births naturally follow. Therefore, based on the general, the specific traces [are understood].

36.24

“What is termed the vaipulya sūtra? […] just like empty space; this is called vaipulya.”

36.25

Sengzong states: Here it is translated as “broad and expansive sūtras.” Baoliang states: Formerly, during the twelve years, only the vastness of the phrasing and sentences was taken, hence they were considered “broad sūtras” and could not yet be called “expansive.” From the Shared Teaching onwards down to the present Nirvāṇa, just as the Snow Mountains Bodhisattva’s single four-line verse exhausted the principles of both the conditioned and unconditioned wheels, leaving nothing unencompassed, they are therefore called “broad and expansive.”

36.26

“What is termed the adbhutadharma sūtra? […] sūtras such as these are called adbhutadharma.”

36.27

Baoliang states: In India it is called adbhutadharma. Rare events are called “unprecedented.” For instance, a great black ox walking among earthenware bowls causes the earthenware bowls to knock against one another without incurring any damage. Events such as these are all called adbhutadharma sūtras.

36.28

“What is termed the upadeśa sūtra? […] the twelve divisions of the canon is called ‘knowing the Dharma.’”

36.29

Baoliang states: Here it is translated as “treatise sūtras.” The characteristics of the principle are subtle and profound; if one does not rely upon reciprocal questioning and refutation, the meaning will not be made manifest; hence the matter of debate is taken separately as a division. Now, these twelve all possess both text and principle. For example, regarding the single verse of the burning house: if approached from the standpoint of sūtra, its entire substance is the root of Dharma; if compared as a versified gāthā, it is geya; if spoken as a metaphor, it is an avadāna sūtra. These three meanings are precisely the texts of the three divisions. Thus there is no principle without text, nor merely text without principle.

36.30

“How does a bodhisattva-mahāsattva know the meaning? […] extensively knowing its meaning; this is called ‘knowing the meaning.’”

36.31

Fayao states: If one does not know the meaning, one’s own path is not yet perfected; how could one benefit beings through understanding? Therefore, one urgently needs to know both the Dharma and the meaning. Baoliang states: The second has no separate essential purport. It is called “knowing the meaning” precisely because one deeply comprehends the rationale underlying these twelve names.

36.32

“How does a bodhisattva-mahāsattva know the proper time? […] prajñāpāramitā; this is called ‘knowing the proper time.’”

36.33

Fayao states: In transforming beings, one must know the proper time; otherwise, one misses their capacity—how could transformation be accomplished? Baoliang states: The third is skillfully knowing the proper time to cultivate the path, so that there is no deficiency regarding the superior principle.

36.34

“How does a bodhisattva-mahāsattva know contentment? […] sleeping, waking, speaking, and remaining silent; this is called ‘knowing contentment.’”

36.35

Fayao states: If one is not content, one solely covets gain and is stingy without giving; how could one rescue beings with compassion? Therefore, one ought to know contentment. Baoliang states: The fourth means that in the four postures, movement and stillness must find their proper place, not conflicting with the three karmas and obstructing the path.

36.36

“Good son, how does a bodhisattva-mahāsattva […] replying in such a manner; this is called ‘knowing oneself.’”

36.37

Fayao states: Only after knowing that one’s own requisites for the path of benefiting beings are complete can one apply oneself to transforming beings. This can be called knowing oneself. Baoliang states: The fifth means that if one does not realize one’s own virtues, one will lose the meaning of advancing deeply as one should. Therefore, being able to know oneself the extent of one’s understanding, one further adorns the karma of the mind.

36.38

“How does a bodhisattva-mahāsattva know the assembly? […] questioning and answering in such a manner; this is called ‘knowing the assembly.’”

36.39

Fayao states: Assemblies consist of diverse regions and diverse types; one cannot suit those assemblies with words suited to only one quarter. Therefore, knowing that assemblies have varied customs, one responds to them with words according to their type. Baoliang states: The sixth means one should recognize the customs of the etiquette and protocols of various lands. If one does not skillfully know this, there will be an obstruction to the path of transformation.

36.40

“Good son, how does a bodhisattva-mahāsattva […] having [cultivated] the seven good dharmas, he is able to fully possess the pure conduct (brahmacarya).”

36.41

Fayao states: Knowing that those who possess the Way are superior to oneself, one honors them with respect; knowing those who are inferior to oneself, one rescues them with compassion. These are the essential practices of the seven goods that bring the four immeasurables to completion; hence they must be elucidated. Baoliang states: The seventh is based on the practitioners of good having superiority and inferiority, excellence and deficit, as listed in the sūtra: among practitioners of good, the inferior are low and the superior are venerable. Once possessing these seven dharmas, one can adapt freely and comfortably to beings, like a wish-fulfilling jewel.

36.42

“Furthermore, good son, there are further pure practices, namely loving-kindness, compassion, sympathetic joy, and equanimity.”

36.43

Sengliang states: First, the characteristics of the four immeasurables are explained. All four are loving-kindness; they are divided into four according to depth. The treatises have explicit text, so words need not be wasted. Sengzong states: Loving-kindness, compassion, sympathetic joy, and equanimity are of the nature of wisdom; because their functions have superiority and inferiority, names are established from different aspects, which is why there are four. When speaking of “immeasurable,” the title is derived from that which is taken as object. As compassion pulls out suffering, sentient beings receive deliverance and the intention has no biased benefit; taking the immeasurable as object, it is therefore called “immeasurable.” Baoliang states: The second major section clarifies the practice of transforming others externally. It is divided into seven levels: First, analyzing the names and numbers of the four immeasurables. Second, clarifying the depth of the four minds. Third, revealing that these four practices are real. Fourth, briefly concluding that the fruit of the three immeasurables is at the first bhūmi, belonging to the position of existence. Fifth, separately concluding that the fruit of equanimity is also at the first bhūmi, taking emptiness as its position. Sixth, clarifying that after the four minds are perfected, ascending from the first bhūmi onwards, one further cultivates the eleven types of emptiness and attains superior, supreme undefiled states; arriving at the tenth bhūmi, once it is clarified that the eleven types of emptiness are fulfilled and equal to the adamantine mind, three parables are repeatedly set forth in praise. Seventh, from the eight kinds of knowledge and vision, sequentially completing the three parables above. From here down to the Ground of the Only Son, the second section clarifies that the essence of pure practice is precisely the four immeasurables. There are three turns: The first ends with being named the immeasurable samādhi, where the name “immeasurable” is established as four.

36.44

Bodhisattva Kāśyapa said to the Buddha: “World-Honoured One! […] Deducing according to principle, there should only be three.”

36.45

Sengzong states: Below this, five challenges are set forth in total. This first one posits that since the virtues to be cured are identical, loving-kindness and compassion as that which cures should not differ; therefore there are only three, and cannot be four.

36.46

“World-Honoured One, loving-kindness has three objects: first, taking sentient beings as object; […] taking the Tathāgata as object is called ‘having no object.’”

36.47

Sengzong states: The second challenge. Although the four minds are distinct, they have three objects: namely, taking sentient beings as object, taking dharmas as object, and having no object. Since that which is taken as object is identical, there should only be one.

36.48

“World-Honoured One, the objects of loving-kindness are all sentient beings; […] Therefore there should be three, and there should not be four.”

36.49

Sengzong states: The third challenge. Perceiving that there are parents and the like is called taking sentient beings as object. Not perceiving parents, but merely taking the five aggregates—the basis of sentient beings—as object, separate from the previous two minds, is taking emptiness as object. Since the objective realm exists, following the mind from the objective realm, there should only be three.

36.50

“World-Honoured One, there are two kinds of people: the first are those whose practice is governed by views; […] Therefore there should be two, and there should not be four.”

36.51

Sengzong states: The fourth challenge. According to the two types of persons governed by views and governed by craving, there should be two. If one is governed by views, one must perceive sharp faculties and take forceful rescue as one’s ability; thus one cultivates only loving-kindness and compassion. If a person is governed by craving, their will is superficial and weak, and they are certainly of dull faculties; seeing the superior achievements of others, they merely rejoice in sympathy; thus there are only sympathetic joy and equanimity. Therefore there should only be two.

36.52

"World-Honoured One! That which is immeasurable is called boundless [...] Therefore there should be one, not four."

36.53

Sengzong states: The fifth objection challenges based on name and meaning. If one explains 'immeasurable' according to the correct principle, it is precisely taking immeasurable sentient beings as its object. Adopting the guise of an uncomprehending argument, it errantly misconstrues the Buddha's intent, asserting that if the essence of mind is boundless and thus termed immeasurable, then there are more than four; while if one reduces them to a minimum, there should merely be one.

36.54

The Buddha told Kāśyapa: "Good son! The Buddhas, the Tathāgatas [...] In their profound, secret spheres of practice, one should not give rise to doubt."

36.55

Sengliang states: From here downward, being about to answer the objections, the secret [action] is first revealed. Whatever Dharma is preached is entirely for the sake of saving people; it is not what shallow intelligence can measure, and one should not speculate whether it ought to be so or ought not to be so. First, he points out that although the causal conditions are one, yet for the sake of sentient beings, whatever is preached varies in quantity; only a Buddha can know it, which is the secret of intention. As for 'except for the one dharma of birth', Saccaka the Nirgrantha's father was a brāhmaṇa and his mother was a Nirgrantha; because he was born unlawfully, for his sake, protecting his feelings, birth was not spoken of.

36.56

"Good son! The Tathāgata, the World-Honoured One, possesses great upāya [...] for the sake of taming sentient beings, how could it be deceptive?"

36.57

Sengliang states: Next, the secret of speech is revealed.

36.58

"Good son! There may be sentient beings who are greedy for wealth and goods [...] untouched by any defilement, just like a lotus blossom."

36.59

Sengliang states: Next, the secret of body is revealed.

36.60

"Good son! One should understand the meaning of the four immeasurables in this way [...] If there are those who cultivate them, they will be born in the abode of Mahābrahmā."

36.61

Sengliang states: This is a general reply to the objections above. As for being born in the Brahmā heaven, there is shallow and deep; the upper two realms are both called Mahābrahmā, and the first dhyāna first obtains this name, showing that the practice of the four immeasurables has shallow and deep degrees. The sūtra says: 'Cultivating loving-kindness to the utmost reaches rebirth in the third dhyāna; cultivating compassion brings rebirth in the sphere of empty space; cultivating sympathetic joy brings rebirth in the sphere of consciousness; cultivating equanimity brings rebirth in the sphere of nothingness.' Since their natures have shallow and deep, they should not be separated.

36.62

"Good son! The companions of this immeasurable are four [...] it obtains the designation of four, not one, two, or three."

36.63

Sengliang states: Displeasure is jealousy. The four kinds of defilements cannot be eliminated all at once by a single practice; they require the mutual assistance of multiple practices, which is the meaning of 'companion'. Sengzong states: He provisionally uses three phrases to respond comprehensively to the objection that it is not one, two, or three.

36.64

"Good son! As you said, loving-kindness can sever anger [...] in mutual contrast as companions, they are distinguished into four."

36.65

Sengliang states: Explaining that natures have shallow and deep, and curing defilements requires companions, these are the four meanings. Above it was said that anger and attachment are two distinct things; now it is explained that anger has lower and higher degrees, and the cures have shallow and deep degrees, and they also depend on companions. Sengzong states: As for 'as you said, loving-kindness can sever anger', this brings up the first objection; although both can cure anger, yet anger has coarse and subtle forms: the mind of loving-kindness severs the coarse, and the mind of compassion severs the subtle. Now, since what is severed is distinct, how could the severing agent alone not be distinct? The six phrases below explain the meaning of coarse and subtle. As for 'in mutual contrast as companions', although loving-kindness and compassion are companion classes, because they contrast in coarse and subtle, there are four.

36.66

"Furthermore, by reason of the capacity [of the vessel], they should be called four [...] For this reason, there should be four without reduction."

36.67

Sengliang states: This answers the objection regarding the two practices of view and attachment, both being based on the cure of causes. It first answers that a person is a vessel of Dharma, and whose strength can practice loving-kindness but has not yet reached compassion; this shows that capacities differ. Sengzong states: This answers the second and broadly answers the third. It says that worldly vessels have large and small, and the four minds differ in shallow and deep; how could the object cause them to expand or contract? A vessel takes containing things as its function, and the object has the meaning of containing the mind. Since the objects are four, how could the minds not be? Baoliang states: This first answers the fourth objection regarding the distinction between sharp and dull capacities; there are those who can practice loving-kindness and compassion but cannot yet practice sympathetic joy and equanimity; the reverse is also true; practicing loving-kindness and compassion naturally has higher and lower degrees; sympathetic joy and equanimity also have shallow and deep degrees. If so, how could one object that there should be two and not four?

36.68

"Good son! Because they are distinguished by practice, there should be four [...] without compassion, sympathetic joy, and equanimity; therefore there are four."

36.69

Sengliang states: This also answers the two objections regarding cause and condition. Although they are causes and conditions, within the conditions there are differences, neither one nor three. Sengzong states: This answers the fourth objection. If one practices the mind of loving-kindness, compassion and sympathetic joy are not yet present; because the four practices differ, from beginning to end one person practices these four virtues; how could one object based on sharp and dull capacities? Baoliang states: This answers the second and third objections. The second objection stated: first, taking sentient beings as the object; second, taking the requisite dharmas as the object; the Buddha does not need objects. If so, there is only one, sentient beings. Since the object is one, there should only be one. The third objection stated: first, taking sentient beings as the object; second, taking the emptiness of nominal designation as the object; third, taking the emptiness of actual dharmas as the object; thus the objects are three, so there should be three. The intent of this reply is: although the object is said to be the same, the practices of the practitioner have shallow and deep; there are those who can practice the first one but cannot practice the latter three, and those who can practice the second but cannot practice the fourth; how could one object that because the object is the same, there should be one or three?

36.70

"Good son! Because they are immeasurable, they can also be called four [...] only then can it be called immeasurable and boundless."

36.71

Sengliang states: This answers the fifth objection. Although the name 'immeasurable' is the same, internal and external practices differ, and shallow and deep are greatly distinct; they should not be one. That the initial-stage bodhisattva who cannot attain the samādhi of mastery is not taking the immeasurable as object means that he gives immeasurable bliss to his parents, not taking immeasurable sentient beings as his object. Sengzong states: This answers the fifth objection. It says that taking immeasurable sentient beings as the object has the distinction of four minds; it does not say that the essence of mind is universally boundless; one must not take literal expression to form an objection. Baoliang states: This answers the fifth objection. Although the names are the same, yet the meaning has four stages, all called immeasurable; they cannot be made into one.

36.72

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One [...] this is called obtaining loving-kindness, not great loving-kindness."

36.73

Sengliang states: The second part explains the fulfillment and non-fulfillment of the four equanimities. When a beginner practices loving-kindness, he must start from the intimate. If it arises from the intimate, defilements are difficult to dispel; although defilements may be slight, because enemies and intimates are not equal, it has not yet become great compassion. Sengzong states: The preceding first part determined the nominal teaching of the four immeasurables; now the second part clarifies that loving-kindness has shallow and deep. Abiding in the lower is shallow; abiding in the higher is deep; toward enemies, intimates, and neutral persons, it is not unequal. It is still called shallow because the mind of loving-kindness is difficult to accomplish and is extremely prone to retrogression; if one abides in the higher, one no longer retrogresses. Baoliang states: The second section distinguishes shallow and deep. The marks with outflows and the conceptualizing mind are called shallow; attaining the true outflow-free state, where one mind possesses all four, is called the extremely profound, great immeasurable.

36.74

"World-Honoured One! By what condition does a bodhisattva attain such loving-kindness [...] For this reason, it is called the great immeasurable."

36.75

Sengliang states: As for 'not being able to tame the mind in a single day', for one who has long cultivated loving-kindness, loving-kindness is already accomplished; although passing through rebirths he may temporarily forget its practice, in a single day it is accomplished. The various similes from 'it does not arise from the intimate' downward explain that anger is difficult to eliminate, clarifying that loving-kindness is difficult to accomplish.

36.76

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 36

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大般涅槃經集解 — Classical Chinese