大般涅槃經集解 39

English (machine translation) 39

Language: English

39.1

Extensive explanation of the eight kinds of knowing and seeing awareness; extensive explanation of the four unimpeded knowledges; extensive discrimination of the meaning of non-attainment; extensive discrimination of the meaning of supernormal transformations being unattached; extensive explanation of expounding the Dharma contrary to the ordinary, where ultimate truth is expounded as conventional truth; extensive clarification of the differing marks of inner and outer teachings.

39.2

Chapter on Pure Practices, Part Four

39.3

"Noble son! Now, within this great assembly, I [...] furthermore attains the name 'stage equal to space'."

39.4

Sengliang comments: Being neither bound by being nor confused and obscured by emptiness, one is liberated from both emptiness and being, which explains the name of the stage. Below, two similes explain its functions: first, not generating greed or anger; second, accommodating many sentient beings. Baoliang says: The seventh section broadly clarifies that the functions of the eleven emptinesses are great. Having attained the adamantine mind and seen all ten thousand phenomena completely, one acts spontaneously amidst conditions without any further obstruction or clinging. This is the first praise. Thereafter, from the verse 'originally existing, now non-existing' onward down to the six recollections, it is expanded upon. The second praise says: 'Like space, one does not give rise to greed or delight toward pleasant forms, nor does one give rise to anger toward unpleasant forms.' This clarifies that when dwelling in the adamantine mind, one does not see different marks of pleasantness; there is only a single mark, which is markless. The ten inexhaustibles below expand on this. The third praise says: 'Like space, vast and without peer, it can completely contain and receive all things.' This uses the simile of attaining the adamantine mind being like space, possessing all knowledge and vision without leaving anything unreached. Below, the eight kinds of knowing and seeing are used to expand this meaning. Sengzong says: Fully possessing the dual illumination of emptiness and being above, one therefore obtains the benefit of the four unimpeded knowledges to transform beings. Concerning this, there are six levels of explanation: first, generally clarifying that all dharmas are unimpeded regarding being; second, universally clarifying that dharmas are unimpeded in terms of the practices of the three vehicles; third, clarifying that upon attaining the four unimpeded knowledges, one does not grasp or cling; fourth, discriminating the ability to uphold; fifth, deducing the causes; sixth, superseding what the two vehicles attain to reveal the bodhisattva's full endowment. Zhixiu says: Below this is the third division, listing those who hear the Dharma and gain benefit. Above, it clarified that through practicing relinquishment one gains wisdom and knows non-existent dharmas. Here, next, it clarifies that one does not merely know non-existence, but can also thoroughly illuminate both being and non-being.

39.5

"Noble son! A bodhisattva-mahāsattva [...] completely knows and sees such dharmas as these."

39.6

Sengliang comments: Next, the eight kinds of knowing and seeing are expounded, bringing forth what is accommodated. This is the first. 'Activities, conditions', and so forth summarize all dharmas. What is internal is called 'nature', and what is manifested externally is called 'mark'. The strong is called 'cause', and the weak is called 'condition'. Baoliang says: Below this broadly clarifies the third simile; the eight kinds of knowing and seeing clarify one's own practice, while the four unimpeded knowledges below clarify external transformation. First is the knowing and seeing regarding causes and effects in general. 'Activities' are the activities of arising, perishing, and arising to action. 'Conditions' means that what arises from conditions exists through conditions, having the sense of auxiliary support. 'Nature' is internal and 'mark' is external; the strong in power is the 'cause', and the distant is the 'condition'. One knows sentient beings' minds that stir and arise into action from moment to moment with good or evil. 'Faculties' are sharp and dull faculties. 'Dhyāna meditation' means knowing the depth or shallowness of sentient beings' attainment of samādhi. 'Vehicles' are the Great and Small Vehicles. 'Good friends' means knowing external conditions well. 'Upholding precepts' means understanding the cessation of evil. 'What is given' means knowing how to forget marks well. 'Completely knows and sees such dharmas as these' concludes the knowing and seeing regarding causes and effects in general. Second is knowing the dharmas practiced by outsiders and not seeing them attain good fruits. Third is seeing that the dharmas practiced by outsiders yield fruits in the three miserable paths, and knowing that reforming evil and turning to good yields the fruit of pure liberation. Fourth is seeing permanence and impermanence. Fifth is knowing and seeing going against the flow and going along with the flow. Sixth is knowing and seeing the transformation of hindrances. Seventh is knowing and seeing the buddhadhātu. Eighth is knowing and seeing the two truths.

39.7

"Furthermore, noble son! A bodhisattva-mahāsattva [...] attains correct liberation; this is called not seeing."

39.8

Sengliang comments: The second: what is shallow is called 'knowing'. Like the eighth, it knows that wrong causes cannot obtain correct fruits. From the beginning down to 'upon cow dung', it clarifies the suffering of the four deportments. From 'wearing coarse hemp clothes' down to 'chaff broth and boiling water', it clarifies the suffering endured in clothing and food. From here down, it clarifies the suffering of karma and activities. Baoliang says: Second is knowing the dharmas practiced by outsiders and not seeing them attain good fruits.

39.9

"Furthermore, noble son! A bodhisattva-mahāsattva [...] enters correct liberation; this is called knowing."

39.10

Sengliang comments: The second: seeing that causes of wrong views necessarily yield bitter fruits, and knowing that escaping suffering necessarily leads to liberation. Why? Although this person practices heterodox paths, their feeling of revulsion toward suffering is utmost. With this mind of revulsion escaping suffering, they are sure to seek correct liberation. The fruits of wrong paths are easy to know, hence called 'seeing'; liberation is a distant matter, hence called 'knowing'. Baoliang says: Third is seeing that the dharmas practiced by outsiders yield fruits in the three miserable paths, and knowing that reforming evil and turning to good yields the fruit of pure liberation.

39.11

"Furthermore, noble son! A bodhisattva-mahāsattva [...] all possess the buddhadhātu; this is called knowing."

39.12

Sengliang comments: Fourth: permanence, impermanence, and so forth are contemplated together. Initially, what is general and easy to know is called 'seeing'; later, what is distinct and difficult to see is called 'knowing'. Baoliang says: Fourth is seeing permanence and impermanence.

39.13

"Furthermore, noble son! A bodhisattva-mahāsattva [...] going from light into light; this is called seeing."

39.14

Sengliang comments: Fifth: knowing going against and going along with the various flows. Because going against is difficult to understand, it is called 'knowing'; because going along is easy to understand, it is called 'seeing'. From faith down to 'this is called knowing': regarding the mention of ordinary persons among those going against the flow, an internal ordinary person severing external [defilements] is called 'going against', while not yet severing internal [defilements] is called 'going along'. Below, regarding 'going from light into light', human beings are 'light' and the three miserable paths are 'darkness'; these are external ordinary persons, all of whom are merely 'going along'. Baoliang says: Fifth is knowing and seeing going against the flow and going along with the flow.

39.15

"Furthermore, noble son! A bodhisattva-mahāsattva [...] receiving retribution in hell; this is called seeing."

39.16

Sengliang comments: Sixth: knowing the transformation of the heavy into light, and the transformation of the light into heavy. Transforming the heavy into light tends toward liberation, hence it is 'knowing'. Transforming the light into heavy tends toward saṃsāra, hence it is 'seeing'. Baoliang says: Sixth is knowing and seeing the transformation of hindrances.

39.17

"Furthermore, there is knowing without seeing [...] just as what is seen on a dark night is not clear."

39.18

Sengliang states: "The seventh is knowing the buddhadhātu. Due to discussing knowing and seeing as well as the Tathāgata, it is not of that category." Baoliang states: "The seventh is knowing and seeing the buddhadhātu."

39.19

"Furthermore, there is both seeing and knowing; namely, the Buddhas [...] is that which is known by the Tathāgata's five eyes."

39.20

Sengliang states: "The eighth is knowing the two truths. Why the conventional and ultimate are spoken of again is because initially it was said that the characteristics of the stage do not see phenomena, and later it was said that the capacity of the stage knows everything without exception. Fearing that listeners would give rise to confusion regarding existence and non-existence, the ultimate and conventional are spoken of to reconcile them. The ultimate truth is without characteristics, hence it is neither seen nor known; this does not mean that things are hidden and unseen. It differs in meaning from 'also seeing', [as it means] knowing what is generously bestowed. Above it was said that the ultimate truth is without characteristics and unseen, which seems as though the conventional truth definitely has characteristics that can be seen. He further explains the conventional truth, knowing that the three things of the recipient are provisionally given names and are unseen, without fixed characteristics that can be seen. The 'seeing' spoken of above all refers to knowing as seeing." Baoliang states: "The eighth is knowing and seeing the two truths."

39.21

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, [...] being able to know in this manner, what benefits are obtained?"

39.22

Sengliang states: "The four immeasurables take outward benefit as their meaning. Now, speaking of the stage of equanimity, emptiness, and the fruit of relinquishment with its eight kinds of knowing and seeing, what benefit is there among the four immeasurables?"

39.23

The Buddha said: "Good son, a bodhisattva-mahāsattva [...] unimpededness of expression, and unimpededness of delight in speech."

39.24

Sengliang states: "Benevolence takes outward benefit as its advantage. The four unimpedednesses are the benefit of benevolence." Baoliang states: "Next, the practice of outward conversion is clarified. There are five turns of explanation in total, which are also the eight kinds of knowing and seeing, differing only in personal practice versus outward conversion. Here the names of the four unimpedednesses are first listed."

39.25

"Unimpededness of phenomena means knowing all phenomena [...] immediately attains these four kinds of unimpeded knowledge."

39.26

Sengliang states: "Comprehensively knowing names and realities is called unimpededness of phenomena. Understanding meanings in accordance with names is called unimpededness of meaning. Speaking names and speaking meanings is called unimpededness of expression. Inexhaustible exposition is called unimpededness of delight in speech." Baoliang states: "The first turn. 'Phenomena' means recognizing the classifications of phenomena. 'Meaning' means the reasons for words. 'Expression' means skillfully communicating them. 'Delight in speech' means speaking for sentient beings with an unflagging mind. The treatise following characters means that sages establish names for phenomena wishing to make sentient beings recognize the divisions between good and evil, so that they may reform evil and cultivate good. The treatise on correct sounds means attaining liberation according to regional vernaculars, with none being incorrect. The treatise on Chandas is the Mahāsaṃnipāta treatise. The treatise on worldly debate is the sharpest eloquence within conventional truth."

39.27

"Furthermore, good son, unimpededness of phenomena means [...] various different explanations that are inexhaustible."

39.28

Sengliang states: "The bodhisattva knows phenomena fundamentally to deliver beings. People do not go beyond the three vehicles; knowing the teachings of the three vehicles is unimpededness of phenomena. Knowing that the three ultimately return to one is unimpededness of meaning. Expounding a single [teaching of] discipline, concentration, or wisdom under many names is unimpededness of expression. The meaning of delight in speech is also the same." Baoliang states: "The second turn. Expounding the teachings of the three vehicles is unimpededness of phenomena. Knowing that the principle returns to one is unimpededness of meaning. Devising various names to speak of a single phenomenon is unimpededness of expression. Expounding the Dharma without weariness is unimpededness of delight in speech."

39.29

"Furthermore, good son, unimpededness of phenomena means [...] if one grasps and clings, one is not called a bodhisattva."

39.30

Sengliang states: "Although it was explained twice above, non-clinging was not yet clarified. Now non-clinging is explained to fulfill the meaning of unimpededness." Baoliang states: "The third turn takes forgetting characteristics as the essential principle."

39.31

Bodhisattva Kāśyapa said further to the Buddha: "[...] [Why] is it said that knowing phenomena entails not grasping and clinging?"

39.32

Sengliang states: "The intended meaning is not yet clear, so it must be raised and elicited. Indeed, if one does not grasp distinct characteristics, one does not know distinctions; if one does not know distinct characteristics, one does not know phenomena."

39.33

The Buddha said: "Good son, grasping and clinging [...] all ordinary beings lack the four unimpedednesses."

39.34

Sengliang states: "The title of 'unimpeded' is designated by transcending saṃsāra; the designation of 'grasping and clinging' does not transcend saṃsāra. Below, factual evidence is brought forth; this first proves that grasping and clinging is not unimpededness." Baoliang states: "Kāśyapa's objection meant: since one is said to attain the four unimpedednesses, how could there be grasping and clinging? The Buddha now answers that the mind of grasping and clinging is fundamentally an affliction and encumbrance, and hence is not called unimpeded; for a bodhisattva of the final stage, clinging to characteristics is forever eliminated, and therefore it is called non-attachment."

39.35

"Good son, a bodhisattva-mahāsattva [...] and the bodhisattva-mahāsattva has no attachment."

39.36

Sengliang states: "Proving that not grasping and clinging yields the four unimpedednesses."

39.37

"Furthermore, good son, unimpededness of phenomena means [...] and being inexhaustible: this is called unimpededness of delight in speech."

39.38

Sengliang states: "This is the fourth re-explanation of the differences among the four matters of phenomena and meaning. Proclaiming a single meaning while necessarily having no meaning is like the earth holding up mountains: what the bodhisattva expounds is that there is neither earth nor mountains, nor anything held up. The realm of the Buddhas is knowing the unconditioned characteristic of there being neither earth nor mountains. The realm of ordinary beings is clinging to names and seeking characteristics." Baoliang states: "The fourth turn. Attaining these six phenomena, one can retain them without forgetting; it is explained in terms of not forgetting."

39.39

"Good son, a bodhisattva-mahāsattva [...] because of expounding worldly treatises, attains unimpededness of delight in speech."

39.40

Sengliang states: "The fifth takes conventional truth as phenomena, and the ultimate truth as meaning." Baoliang states: "The fifth turn. Taking conventional truth as unimpededness of phenomena and the ultimate truth as unimpededness of meaning is spoken for the sake of practitioners of the Lesser Vehicle. If one relies on the Daśabhūmika Sūtra, the ultimate truth is unimpededness of phenomena and conventional truth is unimpededness of meaning, because that was spoken for practitioners of the Great Vehicle. Emptiness is a single kind of phenomenon that is easy to know, hence called unimpededness of phenomena. Conventional truth is falsely constructed, and its differentiations are difficult to know, hence called unimpededness of meaning."

39.41

"Good son, if śrāvakas and pratyekabuddhas were to attain these [...] śrāvakas and pratyekabuddhas truly do not have them."

39.42

Sengliang states: "The two vehicles lack the cause, therefore they lack unimpededness." Baoliang states: "Previously attainment was clarified; now lack is clarified."

39.43

"Why is this? A bodhisattva-mahāsattva [...] why would they remain silent without speaking?"

39.44

Sengliang states: "Delivering people from suffering must be done through expounding the Dharma; if one only proves non-existence through supernormal powers, there are not the four proofs."

39.45

"Pratyekabuddhas cannot expound the Dharma to deliver people [...] entirely lack the four unimpeded knowledges."

39.46

Sengliang states: "Separately proving the reason for their lack."

39.47

"How is it that śrāvakas lack the four unimpedednesses? [...] Lacking these three, they therefore lack the four unimpedednesses."

39.48

Sengliang states: "Śrāvakas hear the Dharma from the Buddha, can expound the Dharma to deliver people, and also know the permanent buddhadhātu; lacking skillful means, they are simply not unimpeded regarding the four matters."

39.49

"Furthermore, śrāvakas and pratyekabuddhas cannot completely [...] therefore the two vehicles lack the four unimpedednesses."

39.50

Sengliang states: "Previously separate, now unified. Not knowing the capacities of sentient beings or doubts regarding conventional truth, and not knowing how to skillfully expound ultimate emptiness, they therefore lack the four unimpedednesses."

39.51

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, [...] having all four completely is impossible."

39.52

Sengliang states: "The śrāvakas are like the four rivers, the bodhisattvas are like Lake Anavatapta, and the Buddhas are like the great ocean. As for those who may attain one: compared with ordinary beings they are said to attain the four, but it is not necessary that a single person possesses all four."

39.53

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, [...] why say that a bodhisattva has something to attain?"

39.54

Sengliang states: "Abiding in the stage of non-attainment that is like empty space, attaining the eight kinds of knowing and seeing, and possessing the four unimpedednesses: sentient beings give rise to attachment, and the Buddha intends to dispel it, hence the question is raised." Baoliang states: "Above, the four kinds of eloquence were explained in sixfold repetition, and human attachments arose; now he sweeps away their binding encumbrances, dispelling them with the ten instances of non-existence." Sengzong states: "From here down, the ten instances of non-existence are elucidated, expanding on the second simile above to clarify that the bodhisattva's mind does not abide in existence or non-existence." Zhixiu states: "From here down to the six recollections, deluded attachments and emotional confusions easily turn along with conditions. Having heard non-existence spoken of, they again think that ultimately nothing is attained. Next, this text is used to reveal the meaning of having something attained, guiding and drawing forth faithful minds. The text has six sections: first, requesting an explanation of the verse on 'originally existing but now absent'; second, clarifying that the Buddha can utter paradoxical statements; third, directly clarifying the meaning of having something attained; fourth, clarifying seeing distinct characteristics; fifth, speaking verses praising the Buddha and the scriptural teachings; sixth, requesting an explanation of the similarities and differences between the worldly and the transworldly."

39.55

The Buddha said: "Good son, excellent, excellent! [...] Therefore, the bodhisattva is named 'having nothing to attain'."

39.56

Sengliang states: "Clarifying that the four unimpedednesses are named based on provisional attainment, while in reality there is nothing attained. Although the words differ, the meaning does not contradict the designation of the stage." Sengzong states: "First, holding to having something attained is the four inversions, while having nothing to attain is unimpededness." Baoliang states: "There are ten pairs of opposites in total. This first pair contrasts having inversions with lacking inversions."