大般涅槃經集解 40

English (machine translation) 40

Language: English

40.1

Distinguishing that which the world does not know, see, or perceive, but which bodhisattvas know, see, and perceive; broadly distinguishing the characteristics of bodhisattvas cultivating the precepts; broadly admonishing the rules and standards for those who propagate the Dharma; broadly explaining the six recollections: first, distinguishing the ten titles, explaining bhagavat, and so forth.

40.2

Chapter on Pure Conduct, Part 5

40.3

Bodhisattva Kāśyapa said: "As the Buddha, the World-Honoured One... [up to] ...is neither called mundane nor called supramundane."

40.4

Sengliang states: 'Neither called mundane' means that one is not called a householder within the Buddha's Dharma. 'Nor called supramundane' means that one is not called a person at or above the faculty of faith.

40.5

At that time, when Kāśyapa had heard this matter... [up to] ...sentient beings who hear the secret treasury immediately attain non-arising and non-cessation.

40.6

Sengliang states: Having explained the capacities of the stages and having roughly completed the explanation of pure conduct, here he praises the Buddha. The first verse explains that the Buddha is skilled at expounding the correct path and is called the king of physicians. The next verse explains the meaning of the king of physicians, who completely cures what is to be cured so that it never recurs. The next verse provides a simile for the Dharma, and the last verse speaks of the essence of the Dharma. Zhixiu states: Wishing to inquire into the meaning of the preceding topic, in this fifth [section] he first uses verses to praise the Buddha and the sūtra's teaching.

40.7

When Bodhisattva Kāśyapa had spoken these verses... [up to] ...if supramundane, what different characteristics are there?

40.8

Sengliang states: Below this, he explains the power of the sūtra. Cultivating according to the sūtra, one quickly transcends the world. This is just like what was taught at the end of the 'Chapter on Noble Conduct' by the King of the Treasury of Merits. Baoliang states: Below this, he broadly categorizes those who know, see, and perceive; hence Kāśyapa relies on a difficulty to initiate it. Zhixiu states: From here up to the six recollections, this is the sixth section distinguishing the difference between mundane and supramundane bodhisattvas. There are three meanings: first, regarding precepts, concentration, and wisdom; second, regarding the deportment and rules for Dharma masters; third, regarding the practice of the six recollections, clarifying their similarities and differences.

40.9

The Buddha said: "Good son! As for what is called a bodhisattva... [up to] ...is also the same as the mundane, not knowing, seeing, or perceiving."

40.10

Sengliang states: Broadly classified, there are two kinds of bodhisattvas: those who are mundane and those who are supramundane. If one maintains the precepts purely with a firm and unshakable mind, one will ultimately give rise to concentration and generate wisdom, knowing that what is posited by the ninety-six heterodox paths is wrong and knowing that the principle clarified by the Buddha's Dharma is right. This is one who trusts and practices, cutting off the two extremes completely; such a one belongs to the class of people who know and see. Question: What kind of person is this? It is a person at or above the five faculties beginning with faith; this person is forever separated from saṃsāra, has no further anxiety about entering the three destinies, and is called a supramundane bodhisattva. If the faithful mind is not established and the maintenance of precepts is impure, then even if one encounters the Nirvāṇa Sūtra and accepts and upholds it with faith, but does not recognize that what is posited by the ninety-six kinds is wrong and that what is clarified by the Buddha's Dharma is right, this is called the four foundations of mindfulness. The former person is a mundane bodhisattva, and is in turn concluded to belong to the category of people who do not know, see, or perceive. From here on, there are altogether three levels of text that categorize them: First, categorizing what was just explained in terms of accomplishment or non-accomplishment within the mind of faith and wisdom; this is the first level. Second, categorizing among those who propagate the Dharma: if in an evil age one maintains purity without giving rise to slander, recognizes that what is posited by the ninety-six heterodox paths is wrong, and verifies what is posited by the Buddha's Dharma, this is a supramundane bodhisattva, falling into the rank of people who know, see, and perceive. If, even while propagating this sūtra in an evil age, one's maintenance of precepts is impure, one also causes beings to slander [the Dharma], and one also fails to recognize what is right and wrong between the internal and external, this is called a mundane bodhisattva, belonging to the stream of people who do not know, see, or perceive. Third, categorizing in terms of the six recollections: if, relying on the Nirvāṇa Sūtra, one accomplishes the four foundations of mindfulness through the six recollections and knows the right and wrong of the internal and external, one is called a supramundane bodhisattva and is a person who knows, sees, and perceives. If one fails to accomplish the six recollections, still relying on past study, and also fails to recognize the right and wrong of the internal and external, one is called a mundane bodhisattva, one who does not know, see, or perceive.

40.11

"When a bodhisattva has heard this Nirvāṇa Sūtra... [up to] ...this is called a bodhisattva cultivating and upholding pure precepts."

40.12

Sengliang states: For one who gives rise to the aspiration [for awakening] upon knowing that the buddhadhātu exists and can attain the permanent fruit, even though passing through saṃsāra, they will not lose this mindfulness; this is the power of the sūtra. Sengzong states: The third turn clarifies that although the path is not non-existent, it indispensably requires precepts, concentration, and wisdom.

40.13

"The precepts being already pure, next he cultivates meditative concentration... [up to] ...this is called a bodhisattva cultivating pure concentration."

40.14

Sengliang states: Attained by the wisdom born of hearing and thinking, not the wisdom born of cultivation. It clarifies that being able to cultivate the two wisdoms constitutes pure concentration.

40.15

"Precepts and concentration being already complete, next he cultivates pure wisdom... [up to] ...what is known, seen, and perceived is not mundane."

40.16

Sengliang states: If the self is within the body, then the body is large and the self is small. If the body is within the self, then the body is small and the self is large. If this body is the self, then whether small or large, both are [the self]. If neither body nor self, then both are non-existent. Wisdom is able to cut off fetters, first cutting off [the view of] permanence. 'Firm and unshakable' means that views are the root of breaking the precepts. When views are exhausted, precepts become unshakable.

40.17

"Good son! A bodhisattva sees the precepts he upholds... [up to] ...and this is what the bodhisattva knows, sees, and perceives."

40.18

Sengliang states: Above, it was said that non-regret arises from the precepts, but the principle of their mutual generation was not yet explained; here he explains their mutual generation.

40.19

Kāśyapa spoke again: "How does a bodhisattva... [up to] ...because of pure precepts, his mind attains joy?"

40.20

Sengliang states: Upholding precepts without relying on the Nirvāṇa Sūtra constitutes mundane precepts; one then possesses the four evils, does not see the buddhadhātu, and does not transcend the world.

40.21

"Good son! It is like a person of handsome appearance who looks at his own face... [up to] ...a person who breaks the precepts is also like this."

40.22

Sengliang states: The face is a simile for the pure precepts; the mirror is a simile for the vinaya. Although there is no mirror mentioned here, it appears in other sūtras.

40.23

"Good son! It is like two women herding cows... [up to] ...by this condition, their minds are joyful."

40.24

Sengliang states: The above simile concerned having joy and not having joy throughout a lifetime; this simile concerns the time of death. The cow is a simile for the sūtra teachings; the herdswomen are a simile for practitioners; the jar is a simile for the human body; the curd is a simile for breaking precepts; the strained liquid is a simile for upholding precepts; the city is a simile for the Nirvāṇa Sūtra; slipping is a simile for impermanence; the jar breaking is a simile for the end of life. The butter has already been extracted, and the whey is not worth regretting; this is a simile for the person who upholds the precepts, whose personal benefit has already emerged, so that the remainder is not worth looking back upon, illustrating joy. The butter remains within the curd and is lost together with the jar; this is a simile for the person who breaks precepts, whose personal benefit has not yet emerged, so that it is lost together with the body, illustrating that which brings grief and distress.

40.25

Kāśyapa spoke again: "As for delight and joy... [up to] ...and this is what the bodhisattva knows, sees, and perceives."

40.26

Sengliang states: The five dharmas assist, reiterating why pure precepts are the cause of nirvāṇa. Because one obtains the assistance of wisdom and the rest, one abandons the five hindrances. Generating the five kinds of nirvāṇa explains why one is endowed with the five dharmas such as faith: attributing the function to wisdom, which can abandon hindrances as well as views and doubts; thus, one who possesses the five faculties attains the five liberations.

40.27

"Good son! If my disciple accepts, upholds, reads, and recites... [up to] ...he does not accept, uphold, cultivate, or gather it with broken precepts."

40.28

Sengliang states: He speaks of the five kinds of upholding the sūtra to clarify transcending the world. Why? Because what is expounded in other sūtras is not yet ultimate, it is not complete. Upholding it while committing evil causes people to slander the sūtra. Upholding the sūtra while giving rise to evil, although able to benefit oneself, cannot benefit others, and is not a supramundane bodhisattva; therefore the Buddha only commands that one uphold the sūtra supramundanely, in accordance with the meaning of ultimate practice.

40.29

"Good son! If my disciple accepts, upholds, reads, and recites... [up to] ...he is not my disciple, but belongs to the retinue of Māra."

40.30

Sengliang states: Having no real merit is called restlessness. If one revolves through the realms of existence, it is called flippancy.

40.31

"Furthermore, good son! If my disciple... [up to] ...he is not my disciple, but belongs to the retinue of Māra."

40.32

Sengliang states: The time for awakening has not yet arrived, so it is called 'the wrong time.' The place is one where it should not be heard, so it is called 'the wrong country.' Not conforming to the above admonitions is destroying the Buddha's Dharma. When it is said that the Buddha's Dharma is destroyed, mundane phenomena blaze fiercely.

40.33

"Good son! If one wishes to accept and uphold... [up to] ...and this is what the bodhisattva knows, sees, and perceives."

40.34

Sengliang states: The principles expounded in this sūtra are fully complete; when expounding this sūtra, one must completely present all teachings.

40.35

"Furthermore, good son! How is it called... [up to] ...recollection of the Sangha, recollection of morality, recollection of giving, and recollection of the devas."

40.36

Sengliang states: Above, the six recollections of the renunciant bodhisattva were explained; here it extends to householders to eliminate the fear of saṃsāra. A person who cultivates the six recollections does not fear the perils of the ocean because of greed for precious jewels and heavy goods; the bodhisattva does not fear the sufferings and perils of saṃsāra because of greed for the merits of the Three Jewels. Fearing death means fearing the three destinies. Recollection of morality, giving, and the devas repels the fear of death. These are cultivated by beginners and are not supramundane merits. If cultivated relying on this sūtra, they immediately become supramundane knowledge and vision, praising the power of the sūtra. Sengzong states: The fifth section clarifying the six recollections: previously he clarified precepts, concentration, and wisdom; now he presents the objects to make manifest the efficacy of wisdom. Baoliang states: If one successfully performs the six recollections, one is called a supramundane bodhisattva and is a person who knows, sees, and perceives. If one is not like this, one is not called a mundane person who knows, sees, and perceives.

40.37

"Good son! How does one recollect the Buddha... [up to] ...because he expounds the middle way, he is called a Great Dharma Master."

40.38

Sengliang states: This sūtra distinguishes the ten titles; there are proper and mixed, brief and broad. From Tathāgata to Great Dharma Master is the initial broad [exposition]; the later ten titles are brief. Alternatively, the former is proper and the latter mixed. Baoliang states: In the recollection of the Buddha, there are three turns: first, broadly presenting all the merits of the fruit of buddhahood; second, running through the ten titles; third, presenting the cause for attaining buddhahood. The Buddha formerly cultivated the six pāramitās and myriad virtues, and now has attained permanence, with all the myriad objects illuminated. The subsequent five recollections all illuminate both the real and the responsive; since this is evident in the text, there is no need for further explanation.

40.39

"How is he named Tathāgata? Just as past Buddhas... [up to] ...therefore the Buddha is titled Tathāgata."

40.40

Sengliang states: 'Thus' (tathā) means like the Buddha. 'Come' (āgata) means mounting the cause to arrive at the fruit. This explains Tathāgata in terms of the fruit. 'From the six pāramitās' explains Tathāgata in terms of the cause.

40.41

"How is he an Arhat? Mundane dharmas... [up to] ...and make offerings to him, he is therefore called Arhat."

40.42

Sengliang states: Evil should be eliminated and good should be accumulated; because he is endowed with both virtues, he should receive offerings.

40.43

"How is he Samyaksaṃbuddha? 'Right' (samyak) means not inverted... [up to] ...śrāvakas and pratyekabuddhas do not have complete knowledge."

40.44

Sengliang states: Taking knowledge of the cause as 'right' (samyak), and knowledge of the fruit as 'complete' (saṃbuddha).

40.45

"How is he Vidyācaraṇasaṃpanna? 'Clear' (vidyā) means attaining immeasurable... [up to] ...by this meaning he is called Vidyācaraṇasaṃpanna."

40.46

Sengliang states: Although the practice of emptiness is not luminous understanding, neither is it defiled darkness.

40.47

"How is he Sugata? 'Well' (su) means high... [up to] ...accomplishing mahānirvāṇa, he is therefore called Sugata."

40.48

Sengliang states: The nature of nirvāṇa being truly non-existent means: arising, abiding, and ceasing are conditioned marks; nirvāṇa lacks these, and therefore it is not existent.

40.49

"How is he Lokavid? 'World' (loka)... [up to] ...because he sees the world, he is therefore called Lokavid."

40.50

Sengliang states: 'Existing by virtue of mundane conventional speech' means speaking of existence where there is no existence, in order to clarify non-existence.

40.51

"How is he Anuttara? 'Superior person'... [up to] ...therefore the Buddha is titled Anuttara."

40.52

Sengliang comments: When evils are not yet exhausted, wisdom contends with the mind. Wisdom overcomes the mind, hence he is 'unsurpassed'. As for 'speech that can be broken', wherever there is contention, it can be broken.

40.53

"Why [is the Buddha called] 'Tamer and Guide of Men'? Because he is himself a man [...] therefore the Buddha is named 'Tamer and Guide of Men'."

40.54

Sengliang comments: He who ought to attain Buddhahood in male form is named a 'man'—this explains the preceding clause. 'Fully endowed with the Dharma' explains the subsequent clause. Later, under 'taming and guiding men', there are four types in all; expounding the profound when the profound is appropriate and expounding the shallow when the shallow is appropriate clarifies his excellence in taming.

40.55

"Why [is he called] 'Teacher of Gods and Humans'? There are two kinds of teachers [...] therefore the Buddha is named 'Teacher of Gods and Humans'."

40.56

Sengliang comments: 'There are two kinds of teachers' explains the 'unsurpassed teacher' mentioned above. It also successively explains the two meanings of humans and gods, clarifying that they are capable of receiving the Path.

40.57

"Why is he called 'Buddha'? 'Buddha' means awakened [...] they will constantly never be separated from seeing the Buddha, the World-Honoured One."

40.58

Sengliang comments: This is a complete cycle explaining the ten epithets.

40.59

"Good sons! For what reason is he named Tathāgata? [...] the adamantine body endowed with the eighty minor marks."

40.60

Sengliang comments: Repeating the titles of the fruit in order to explain the causes is intended to make [practitioners] delight in the fruit and cultivate the causes. Explaining the causes a second time is because the earlier was brief while the later is extensive.

Linked texts (1)

大般涅槃經集解 — Classical Chinese