大般涅槃經集解 37

English (machine translation) 37

Language: English

37.1

Clarifying that Loving-kindness and Compassion Have Real Benefit; Extensively Clarifying the Giving and Making of Vows within the Mind of Loving-kindness; Extensively Clarifying that the Loving-kindness Cultivated by Bodhisattvas Is Itself the Ten Thousand Practices; Extensively Clarifying the Benefits of Loving-kindness: The Elephant Seeing the Lion; The Wrestlers Moving the Rock; The Elder Ruci; Snāta; The Many Women; Devadatta; The Robbers of Kosala; Prince Virūḍhaka.

37.2

Chapter on Pure Conduct, Part Two

37.3

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One [...] is such a contemplation not false and deceptive?"

37.4

Sengliang states: The third section clarifies that the four equanimities are real practices. The objection has two intents; this one objects on the grounds of false practice. Sengzong states: The objection has three layers. This is the first layer, saying that sentient beings remain in suffering and do not receive rescue, proving that loving-kindness is not real. Baoliang states: From here downward is the third major section, clarifying that loving-kindness is a real practice. Intending to elucidate this principle, Kāśyapa therefore first makes the objection of falsity. Herein there are six rounds in total. From here downward, the first explains that the essence of loving-kindness is a real practice. Kāśyapa cites five matters to substantiate his objection of its lack of reality.

37.5

"World-Honoured One! If it is not deceptive and truly gives bliss [...] by the power of majesty and virtue, all would receive bliss."

37.6

Sengzong states: The second layer of objection. If it necessarily brings benefit, then sentient beings must surely be freed from suffering.

37.7

"If in truth they do not obtain bliss [...] how could it accord with this meaning?"

37.8

Sengliang states: This is the second objection, clarifying that a false practice should not obtain a real retribution. Sengzong states: The third layer of objection. Testing the cause by the result, the two matters contradict each other. False and real not yet being distinguished, he requests an explanation.

37.9

The Buddha said: "Excellent, excellent! Good son [...] of the Buddhas and bodhisattvas is true and not deceptive."

37.10

Sengliang states: The opening gāthā speaks of worldly loving-kindness. Because practitioners consider giving to be a real practice, they cultivate worldly loving-kindness through the merit of giving. It does not equal a fraction of it, how much less the supramundane! Why? Although loving-kindness toward one person gives worldly joy, giving cannot do so; the rise and fall can be known. Sengzong states: Within this section clarifying that loving-kindness has real benefit, there are five rounds of proof. First, clarifying that cultivating loving-kindness can truly transform the objective realm; second, clarifying that loving-kindness can sever defilements; third, clarifying that loving-kindness is the root of the ten thousand goods; fourth, clarifying that loving-kindness is itself the ten thousand practices; fifth, citing loving-kindness at the stage of fruition to prove that it is true and not deceptive. The Buddha is the culmination of loving-kindness, from which one knows that the causal stage also has real benefit. Although there are these five rounds, if one wishes to match them against the three questions, these five rounds all prove that loving-kindness has real benefit, answering the first question together; below, a separate answer will be raised for the second question. This gāthā says that the function of loving-kindness is superior among all practices, so how could it merely be real benefit? One cannot, because the śrāvakas' is false, make the bodhisattvas' benefit false as well. Once the two questions are resolved, the third question is naturally resolved. Baoliang states: The Buddha, about to answer the objection, first praises him. The gāthā clarifies real benefit by assessing merit. Why? Some people arouse loving-kindness toward only one person, wishing to give them bliss; from beginning to end they will surely transcend birth and death. Answering that even if a person makes offerings to immeasurable five-superknowledge ṛṣis as a field of merit, it is not equal to a sixteenth part of arousing loving-kindness toward one person. Making offerings to ṛṣis merely attains a retribution of birth and death; if one relieves the suffering of one person, one truly gains supramundane benefit. Furthermore, transforming immeasurable persons enables them to escape birth and death; one should know that loving-kindness is real. The text explaining the meaning of loving-kindness having real benefit concludes here.

37.11

"How is this known? Good son! When a bodhisattva [...] this is true contemplation, not unreal."

37.12

Sengliang states: Five matters prove loving-kindness. This first one clarifies that although the objective realm is not real, things obtain real benefit. Just as through gold one obtains joy, earth becomes gold. If there were no gold to produce joy, gold would be no different from earth. Small and large accommodate each other; in terms of the actual matter, all are real, and their function is obtained.

37.13

"Furthermore, good son! What is called [...] For this reason, it is called true contemplation."

37.14

Sengliang states: The second proves that it is not false because it severs defilements.

37.15

"Furthermore, good son! When a bodhisattva-mahāsattva [...] anuttarasamyaksaṃbodhi."

37.16

Sengliang comments: Regarding the third point, because benevolence can give rise to all good deeds, how could it not be real? Sengzong says: The person pierced by a poisoned arrow represents being struck by the arrow of stinginess and greed. The kinfolk wishing to bring about their safety represent the Buddhas and bodhisattvas. Summonsing an excellent physician to extract the arrow represents causing fields of merit to approach them and beg [for alms]. Telling them to wait a moment and not touch [the arrow] represents deliberating whether one can or cannot give, whether one has much or little property, and whether it is the right time or not. 'A bodhisattva is also like this when practicing giving' matches the simile.

37.17

'Furthermore, good sons! A bodhisattva-mahāsattva [...] should constantly and diligently make such a vow.'

37.18

Sengzong comments: The statement that 'the robes are detached from the body by one chi and six cun' is as in the sūtra text below. It also says: 'The garments are detached from the body by four cun and do not fall,' which is just one side. Four cun on each of the four sides makes one chi and six cun. The present text mentions all four sides, whereas the other text mentions only one side.

37.19

'Good sons! All śrāvakas, pratyekabuddhas, and bodhisattvas [...] For this reason, it is truly not false.'

37.20

Sengliang comments: The six perfections are the specific practices of bodhisattvas. By speaking of the one matter of giving, the remaining five may be understood. The other practices are shared with the three vehicles; because they were taught by the Buddha, benevolence is their foundation. First persons are mentioned, and then dharmas. From the contemplation of impurity up to non-self, the aspects of practice are explained. From the heat stage up to the path of seeing and the path of cultivation, the depth of realizing the fruits is explained. From right diligence up to the eightfold noble path, the names of the shallow and deep dharmas are explained. From the four dhyānas up to the non-contentious samādhi, the names of concentrations are explained. From the knowledge of others' minds up to the Buddha's knowledge, the names of wisdoms are explained—all of which are based on benevolence.

37.21

'Good sons! One who can do good is called one of true contemplation [...] such immeasurable and boundless merit.'

37.22

Sengliang comments: The fourth point explains that the myriad practices are themselves benevolence. Eradicating suffering is benevolence; all three vehicles eradicate suffering, and one must attain what is real to eradicate suffering. Contemplation is benevolence; exhausting suffering is called the vehicle.

37.23

Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One! [...] the benevolent mind that is cultivated would bring no benefit.'

37.24

Sengliang comments: In the fifth point, he asks the question in order to clarify that benevolence presently yields real benefit.

37.25

The Buddha said: 'Good sons! A bodhisattva's benevolence [...] this is true contemplation and is not without benefit.'

37.26

Sengliang comments: There are two types who inevitably suffer. First, because they are not rescued; second, because even if they obtain a small pleasure, it only increases their heavy suffering. The icchantika is mentioned because the retribution of suffering is fixed; but this is not unique to the icchantika, as other karmas also have this, though its characteristics are difficult to distinguish. Those whose suffering is not fixed are those who obtain bliss if it is given, and do not obtain it if it is not given. Seeing a lion from afar means: when encountering things that lack benevolence, fear arises immediately. When encountering a person of great compassion, joy naturally arises because one has someone to rely upon. Sengzong says: Previously there were two barriers, both explaining that benevolence has real benefit. One barrier has already been dispelled. In order to reveal actual events, Kāśyapa repeated the earlier question, and the Buddha immediately explained it.

Linked texts (1)

大般涅槃經集解 — Classical Chinese