大般涅槃經集解 41

English (machine translation) 41

Language: English

41.1

Explaining the signlessness of recollecting the Dharma; recollecting the Saṅgha as a field of merit; recollecting the precepts as a bridge; recollecting generosity as the cause of bodhi; recollecting the gods as the gods of supreme truth; distinguishing the differences of the three grades in entering the womb; explaining the meaning of Kāśyapa Buddha's Dharma being extinguished after seven days; clarifying that when the Nirvāṇa Sūtra is circulated the Buddha's Dharma will not be extinguished; clarifying that in an evil age when śrāvakas grasp at signs and lose the true principle, the Buddha's Dharma is extinguished; presenting the prohibition against eating the ten kinds of meat and the matters of selling knives, wine, lac, and the like.

41.2

Chapter on Pure Conduct, Part Six

41.3

"How does a bodhisattva-mahāsattva recollect the Dharma? [...] this is named a bodhisattva's recollection of the Dharma."

41.4

Sengliang comments: Taking the Nirvāṇa Sūtra as the Dharma, if one cultivates it in the morning, one gains benefit in the evening; if one cultivates it in the evening, one gains benefit in the morning. Therefore it is said that it is without fixed time yet has immediate fruit. From 'seen by the Dharma-eye' to 'unconditioned and countless', it speaks of the eleven kinds of emptiness. From 'this Dharma is without dwelling' to 'ultimately subtle and wondrous', it explains emptiness to designate that the Dharma is capable of nirvāṇa. 'It is non-material yet severs materiality' speaks of the true. 'Yet it is also materiality' speaks of the response body. 'Not a cause' means it is not a productive cause. 'Is a cause' means wisdom acts as a revelatory cause for vimokṣa.

41.5

"How does one recollect the Saṅgha? The noble Saṅgha of all Buddhas [...] constantly unchanging—this is named recollecting the Saṅgha."

41.6

Sengliang comments: From 'the noble Saṅgha of all Buddhas' to 'practising the upright Dharma', it explains abiding in accordance with the Dharma. The Buddha takes the Dharma as his teacher, and because the Dharma is permanent, the Tathāgata is permanent. The Saṅgha has three meanings; this explains the meanings of the harmonious Saṅgha and the disciple Saṅgha. From 'cannot be observed' to 'inconceivable', this signifies the permanent Saṅgha. 'A good and bountiful field of merit for all sentient beings' explains the meaning of the field-of-merit Saṅgha.

41.7

"How does one recollect the precepts? The bodhisattva reflects [...] this is named the bodhisattva-mahāsattva's recollection of the precepts."

41.8

Sengliang comments: From 'there are precepts that are unbroken' to 'praised by all Buddhas', it explains the essence of pure precepts. From 'this Mahāvaipulya' to 'the supreme banner of wondrous jewels', it praises the precepts. Being able to generate the myriad practices is compared to the earth; ferrying across the river of saṃsāra is compared to a boat; adorning sentient beings is compared to a necklace; sustaining the monastic assembly is compared to a great clan; washing away afflictions is compared to lye; barring the evil wind and rain is compared to a house; severing bonds is compared to a sword; lacking no joy is compared to a precious jewel; having freedom wherever one goes is compared to feet; seeing the path to nirvāṇa is compared to eyes; being able to give birth to all goods is compared to parents; blocking the heat of afflictions is compared to cool shade; ascending the mountain of nirvāṇa is compared to a ladder; crushing the thieves of Māra is compared to a banner.

41.9

"How does one recollect generosity? The bodhisattva-mahāsattva [...] as expounded in detail in the Gaṇḍavyūha."

41.10

Sengliang comments: From the beginning up to 'praised by [the Buddhas]' speaks of perfecting external merit. From 'giving food to sentient beings is giving life' speaks of internal merit.

41.11

"How does one recollect the gods? There are the realms of the Four Heavenly Kings [...] but are known, seen, and awakened to by this bodhisattva."

41.12

Sengliang comments: This dispels fear of the three lower destinies. Faith, precepts, generosity, learning, and wisdom are the causes for the gods of the three realms. Since I now possess them, there is no suffering of hell and the like. Worldly gods are impermanent; dedicating this merit to seek the gods of supreme truth, one leaves saṃsāra forever—how could there be any fear of saṃsāra?

41.13

"Good sons! If my disciples [...] exceedingly marvelous, extraordinary, and inconceivable."

41.14

Sengliang comments: Having already expounded the virtues of those who cultivate the sūtra, it now concludes with the inconceivability of the sūtra. Sengzong says: Since the Chapter on Pure Conduct began, it has clarified the four immeasurables—kindness, compassion, joy, and equanimity. The explanation of equanimity itself has eight sections, the phrases generating one another. Its meaning now being completed, it now praises the sūtra. There are three turns: First, clarifying that the merit of receiving, upholding, and copying it is great beyond compare with other sūtras. Second, praising the sūtra by relying on persons, saying that the reason they attain the eight inconceivabilities is through the power of this sūtra. Third, praising the sūtra through its flourishing and decline, saying that when this sūtra is present in the world the Dharma flourishes, and when this sūtra disappears [the Dharma] sinks into obscurity. Since flourishing and decline depend entirely on this scripture, one should know the supremacy of all sūtras. Baoliang says: From here down is the third passage within Pure Conduct, praising the circulation of the sūtra. In this praise of the sūtra there are three turns: First, weighing it against [the sūtras] prior to the Saddharmapuṇḍarīka Sūtra, the present Nirvāṇa Sūtra is superior because it fully clarifies the six practices; whereas former sūtras only clarified three practices, they are not equal to it. Second, from 'again saying that the bodhisattva is inconceivable' downwards, it accords praise based on benefiting people: this person does not hear the Dharma from others, but in an evil age merely sees this sūtra and can independently rely on the six practices to cultivate the causes and reap the benefit; this is solely due to the greatness of the sūtra's power. Third, from 'how long until the Buddha's Dharma is extinguished' above downwards, it accords praise entirely based on flourishing and decline. Why is this? In the sūtras prior to the Saddharmapuṇḍarīka Sūtra, in response to the capacities of sentient beings, their practices were advanced gradually to subdue the four inversions; once their capacities were ripe, that teaching was set aside. However, the Mahānirvāṇa is the ultimate proclamation without remainder, and the Buddhas of the three periods jointly proclaim this true principle; therefore it has no flourishing or decline. Zhixiu says: From here down is the fourth section in this chapter, praising the sūtra. Practice does not stand alone; its establishment necessarily relies on sūtras. Therefore, having finished distinguishing the essence of practice, it next praises the sūtra. There are three turns: first, regarding receiving and upholding; second, regarding accomplishing the inconceivable; third, regarding the flourishing and decline of the Dharma. This is the first, distinguishing the superiority and inferiority of the sūtra's power by relying on the merits of receiving and upholding.

41.15

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One [...] the Mahāparinirvāṇa is also inconceivable."

41.16

Sengliang comments: About to raise an inquiry, he first receives understanding. Sengzong says: From here down is the second turn, praising by relying on persons. Because of the power of the sūtra, they attain the eight inconceivabilities.

41.17

"World-Honoured One! For what reason do you also say that a bodhisattva [...] the cause of anuttarā-samyak-saṃbodhi?"

41.18

Baoliang comments: The first clarifies that when a bodhisattva obtains this sūtra, he awakens by himself without a teacher, and can rely on the principle of the six practices to cultivate the causes and attain Buddhahood.

41.19

"Good man! Such a bodhisattva, not having seen anuttarā-[samyak-saṃbodhi] [...] therefore the bodhisattva is inconceivable."

41.20

Sengliang comments: Hearing the sūtra and generating the mind, their numbers are beyond counting. Not yet having seen the benefits of bodhi, they can begrudge neither body nor life: this is the first matter.

41.21

"Furthermore, it is inconceivable: a bodhisattva [...] therefore he is also named inconceivable."

41.22

Sengliang comments: There are two similes illustrating resting content in suffering without weariness: this is the second matter. Baoliang says: When a bodhisattva sees this sūtra, he can practice by himself and undergo suffering for the sake of sentient beings, even down to the three lower destinies without weariness.

41.23

"Good man! Immeasurable sentient beings generate the bodhi-mind [...] therefore he is also named inconceivable."

41.24

Sengliang comments: The above two bodhisattvas have not yet stepped onto the first ground, yet their minds are steadfast; this is brought about through the power of the sūtra. This reconcludes the above two matters. Baoliang says: The third matter clarifies that although many sentient beings generate the mind, few accomplish it; yet this person, upon seeing the sūtra, can remain ultimately non-retrogressing.

41.25

"Good man! If there is someone who proclaims: 'I can swim across [...]' therefore he is also named inconceivable."

41.26

Sengliang comments: This provides a simile for generating the mind. His strength is small yet the deeds manifested are great, bringing his resolve to fruition: this is the third matter. Baoliang says: The fourth matter. Worldly people can cross the ocean of saṃsāra; this person can cross it and attain the fruit of Buddhahood.

41.27

"Good man! A bodhisattva-mahāsattva [...] therefore he is also named inconceivable."

41.28

Sengliang comments: Though he speaks inverted words, he is not defiled by saṃsāra: this is the fourth matter. Baoliang comments: The fifth matter. This person expounds permanence and the like for sentient beings, yet it is not false.

41.29

"Good man! Humans are of three grades, namely superior, middling, and inferior [...] therefore he is also named inconceivable."

41.30

Sengliang comments: Ordinary beings take rebirth with inversion: the inferior give rise to madness/delusion, and the superior produce greed. Yet the bodhisattva of the six recollections is likewise an ordinary being undergoing rebirth, yet gives rise to neither greed nor madness/delusion: this is the fifth matter. Baoliang says: The sixth matter. This person gains the power of the sūtra, is able to cultivate concentration and train in wisdom, and personally knows the matters of entering the womb, exiting the womb, and so forth.

41.31

"Good man! Anuttarā-samyak-[saṃbodhi] [...] therefore he is also named inconceivable."

41.32

Sengliang comments: The fruit of bodhi has the mind as its cause. Both cause and fruit cannot be explained through comparisons to concrete things; the Nirvāṇa Sūtra expounds them, and the bodhisattva no longer takes anyone as teacher. Being able to eliminate [afflictions to attain] bodhi and being able to expound it for others: this is the sixth matter. Baoliang says: The seventh matter. The true suchness of the Buddha-fruit exists yet is signless; it cannot be grasped through human analogy. Having obtained this sūtra while in the stage of causes, he settles his mind and cultivates, and furthermore can cause others to settle their minds and jointly arouse the ultimate fruit.

41.33

"Good man! A bodhisattva-mahāsattva [...] inconceivable; the same is true of speech."

41.34

Sengliang comments: 'Renunciation' refers to the precepts of the ten good deeds. The bodhisattva is free of self and mine, cultivates pure precepts, and violates neither major nor minor: this is the seventh matter.

41.35

"Good man! Renouncing the body by means of the body, renouncing speech by means of speech [...] therefore he is also named inconceivable."

41.36

Sengliang comments: Intending to explain that the bodhisattva skillfully understands conventional designations (prajñapti), he first states that in ultimate dharmas there is no severing of fetters. In taking distance by means of the body, the body is without activity. The rest follow this pattern. Wisdom is real, and it is said to truly exist. Since ultimate dharmas do not sever fetters, they cannot cause the bodhisattva to distance himself from what arises differently and ceases differently. Up to 'never conceiving thoughts... is not false'—because he skillfully understands the conventionality of dharmas, it is said to not be false. This is the eighth matter.
Baoliang comments: The eighth matter clarifies that the bodhisattva distances himself from the ten non-virtuous actions yet does not dwell in the mark of distancing, not seeing a single dharma that is a body, that is karma, or that is an agent of distancing. When investigated through the principle of emptiness, the three types of karma are not seen; when investigated through conditioned conventionality, they also exist. To say that 'this wisdom truly exists, yet cannot cause the bodhisattva to distance himself' means that the bodhisattva does not cling to ultimate wisdom, but by keeping his mind empty unites with the principle; thus he is able to know that he distances the body from the body, up to distancing by means of wisdom, which is neither body nor speech. Once the three types of karma are emptied, the ten non-virtues are eliminated. 'There is not a single dharma': the preceding clause clarified the emptiness of conventionalities formed by conditions; this clarifies the emptiness of conventionalities of continuity. The phrase 'there is not a single dharma' means that with respect to the path of ultimate dharmas, their constant nature naturally perishes, the earlier not reaching the later; hence there is no distancing by means of wisdom. Traditionally, from here below is the eighth section, clarifying that through the power of this sūtra, this person recognizes conventional designations and ultimate dharmas, knows that conditioned co-arising is illusory existence, and is able to bring the three karmas to rest, not committing what is contrary to Dharma, which is also inconceivable. Stopping the three bodily evils is therefore called 'distancing the body from the body.' Stopping the four verbal faults is therefore called 'distancing speech from speech.' Because one must attain wisdom to overturn the three poisons, it is called 'distancing by means of wisdom, being neither body nor speech.' That 'this wisdom truly exists, yet cannot effect distancing' clarifies that within ultimate dharmas there is no separate efficacy or function. The preceding arising and subsequent cessation never meet; when wisdom arises, there is no delusion to be severed, and when delusion exists, there is no wisdom. Only within the path of continuity, where what previously existed is now absent, can efficacy be distinguished.

41.37

Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One! [...] for how long will it abide, and after what time will it perish?"

41.38

Sengliang comments: Because he wishes to hear the sūtra, he first accepts the understanding. 'For how long will it abide' inquires about all the Buddha's Dharma.
Baoliang comments: From here below is the third praise in terms of flourishing and decline; therefore he first verifies and then opens the inquiry.
Zhixiu comments: Within this third praise there are seven sections discussing flourishing and decline.

41.39

"Good son! If the Mahāparinirvāṇa Sūtra [...] one should know that at that time the Buddha's Dharma has not yet perished."

41.40

Sengliang comments: Teaching that the Buddha is permanently abiding in a single verse is what this sūtra fully sets forth in its five practices; it is the root of all sūtras. If people are able to honour the root, then the branches and leaves will surely flourish, and the Buddha's Dharma will not perish.

41.41

"Good son! If the Mahāparinirvāṇa Sūtra [...] one should know that the Buddha's Dharma will before long perish."

41.42

Sengliang comments: Although the sūtra is circulated, if people cannot faithfully revere it, it will before long perish.
Baoliang comments: If people practice this sūtra, then its path will not be abandoned; if they abandon it and follow evil, it will before long perish.
Zhixiu comments: The first section clarifies that because this sūtra is present, the Buddha's Dharma does not perish; thus one knows that its principle subsumes all the scriptures.

41.43

Bodhisattva Kāśyapa further addressed the Buddha, saying: "World-Honoured One! [...] is the secret treasury of all Tathāgatas."

41.44

Sengliang comments: The principle along with words and sentences constitute a sūtra. There are three kinds: first, the name sūtra; second, the phrase-and-sentence sūtra; third, the paper-and-ink sūtra. The people of that time all had powerful memories and did not need paper and ink; therefore the paper-and-ink sūtra perished. 'Is there this sūtra or not?': if there were this sūtra, people should have revered it and the Dharma of the sūtra should not have perished. If it did not exist, then it was not common to all, and one should not say that this scripture is the secret treasury of all Buddhas.
Sengzong comments: Within speech there was an apparent contradiction, which prompted this question. He provisionally sets up two alternatives, intending to hear the principle of non-perishing, which is how he praises the sūtra. If the eternal teaching were always present, one should not speak of perishing; since it perished completely, it should not be eternal.
Baoliang comments: He first makes an inquiry and then frames a dilemma with two alternatives. If the Dharma of Krakucchanda Buddha possessed this eternal sūtra, one could not say it perished in seven days; if it lacked it, one could not call it the secret treasury of all Buddhas.
Zhixiu comments: In the second section, about to reveal the characteristics of flourishing and decline, he first poses a dilemma with two alternatives.

41.45

The Buddha said: "Good son! What I spoke of above [...] one should know that at that time the Buddha's Dharma does not perish."

41.46

Sengliang comments: When the Nirvāṇa Sūtra flourishes, the two kinds of Dharma both do not perish.
Sengzong comments: By contrasting nine levels of dharmas, he clarifies that permanent dharmas do not perish, and impermanent dharmas do not perish.
Baoliang comments: In the first matter, he adduces worldly dharmas, showing that sounds, words, and phrases are subject to destruction. The ultimate truth cannot be destroyed by the world; therefore it does not perish.
Zhixiu comments: In the third section, about to answer, he first lists various dharmas, briefly clarifying that flourishing and decline pertain to the text, not to the principle.

41.47

"Good son! What you just asked about Krakucchanda Tathāgata [...] because it was not preached, it is called a treasury."

41.48

Sengliang comments: All Buddhas are endowed with both pure and impure lands. When a Buddha is in an evil land, he sets forth the teachings of the three vehicles, first the shallow and later the deep, gradually eliminating various evils; hence it is called a treasury.
Sengzong comments: Regarding whether this sūtra existed at the time of Krakucchanda Buddha or not, the principle was established above, and now he answers the question. Could it be absent at the time of Krakucchanda Buddha? The reason the teaching was not transmitted was that the people's faculties at that time were easily awakened and their afflictions were few; without relying on verbal teaching, they could naturally contemplate the profound meaning deeply. One cannot let the eternal principle also be lost merely because people did not transmit it. Because the sentient beings of this present world have many afflictions, this sūtra must be preached. 'If there are sentient beings who mistake the self for non-self' identifies such persons. It is precisely because there are such persons whose delusions are dense and heavy that the eternal teaching is needed to instruct their minds.
Baoliang comments: It is not a question of whether it existed or not; rather, because the eleven divisions did not make it clear, it is considered to have perished.

41.49

"Just as a person does not bring forth the seven treasures for use outside [...] whether in the time of Krakucchanda Buddha this sūtra existed or not."

41.50

Sengliang comments: The sūtra appears in order to extinguish grave evils. If evil does not cease, the sūtra is said to be hidden. Because the sūtra is hidden, all dharmas perish.
Baoliang comments: Explaining why it was not made manifest, it is like the external simile of storing the seven treasures, which requires four conditions before they are brought out for use: first, when grain is expensive; second, as a reward when bandits arrive; third, to ransom one's life when encountering an evil king; fourth, to be brought out for use when wealth is difficult to obtain. This clarifies that the Buddha's intention is also like this: just as after expounding the teachings of the four periods, when sentient beings develop the sickness of annihilationism and eternalism, he preaches the Nirvāṇa Sūtra for them so that their minds may obtain the flavor of the Dharma to satisfy themselves, just as food is needed when grain is expensive. Once afflictions arise and manifest in the practice of the path, he preaches the eternal teaching for them, just as wealth is brought out to bestow rewards when bandits arrive. When sentient beings' life of wisdom is not sustained, it is like ransoming one's life when encountering an evil king. Once fetters and karma arise, bringing about the eight sufferings of saṃsāra, he now speaks of the ultimate principle to cause understanding to arise in their minds, which rescues them from saṃsāra. Therefore, when sentient beings develop various sicknesses, the Tathāgata, wishing to extinguish these evils for them, preaches this principle to guide them. Having thus revealed the meaning of the secret treasury, he reproves Kāśyapa's previous challenge and then gives the direct reply. He clarifies that the Dharma of Krakucchanda Buddha remained in the world at that time for seven days before perishing. Why is this? The sentient beings of that pure land had sharp faculties and abundant wisdom, and so within seven days they were completely able to receive and uphold it. After that, they no longer needed these sounds, phrases, and sentences; hence it is said to have perished, whereas the principle is actually constant and indestructible. In this present world, people are foolish and without wisdom, harboring impurity in their minds and failing to realize permanence; therefore, it is necessary to clearly expound and distinguish the principle that is fundamentally permanently abiding. How could it ever perish?

41.51

"Good son! All the sentient beings in the time of Krakucchanda Buddha [...] although there was this scripture, there was no need to expound it."

41.52

Sengliang comments: At that time the land was adorned and pure, without dull-rooted persons, and so there was no need for the three kinds of sūtras.

41.53

"Good son! Sentient beings of the present age have many afflictions [...] For what reason? Because it is permanently unchanging."

41.54

Sengliang comments: This clarifies that this land is foul and evil, and sentient beings are prone to forgetting; therefore it possesses all three kinds of sūtras.
Zhixiu comments: The fourth section directly answers what was asked. It clarifies that the principle of the Dharma of Krakucchanda Buddha is permanently unperishing; it was merely because practitioners had sharp faculties that words were not needed. Because the verbal teaching did not flourish, it is said to have perished.

41.55

"Good son! If there are sentient beings who see the self as non-self [...] one cannot say that the Tathāgata's Dharma has perished."

41.56

Sengliang comments: Above he spoke of having many afflictions; here he explains the marks of afflictions.
Baoliang comments: This corresponds to the sentences above concerning the seven treasures, such as ransoming life. If sentient beings' sickness of annihilationism and eternalism arises, he preaches the six practices. If there are those who can rest their minds in this principle, their life of wisdom increases; he then cites six matters, such as the valiant, as a pledge.
Zhixiu comments: The fifth section distinguishes the times when it must be preached.

41.57

"Good son! If when the Buddha first appears and attains anuttara[...] one should know that this Dharma will abide long in the world."

41.58

Sengliang comments: This clarifies that when this sūtra is hidden, the other sūtras also perish. When people practice evil dharmas, evil dharmas arise mutually. When evil arises, the Nirvāṇa Sūtra becomes hidden.
Sengzong comments: Broadly clarifying the marks of the perishing and non-perishing of the Buddha's Dharma, there are twelve phrases, combined into six pairs. Only when monastics and laity rely on each other can the Dharma be propagated. Gain and loss are contrasted to distinguish superiority and inferiority.
Zhixiu comments: The sixth section broadly clarifies the marks of perishing and non-perishing.

41.59

"Good son! When my Dharma perishes [...] will all arouse the aspiration for anuttarā samyaksaṃbodhi."

41.60

Sengliang comments: Above he explained that the Dharmas of various Buddhas have flourishing and decline; here he speaks of the sixth evil within Śākyamuni's Dharma. 'Lākmāṣā' comes from the palāśa flower; when it appears, it is purely insects and can be used to remove them. From 'there are one hundred and twenty thousand great bodhisattvas' to 'burn all the scriptures' proves that the Nirvāṇa Sūtra does not perish; it is merely the paper, ink, and written words that perish.
Zhixiu comments: The seventh section clarifies the marks of the flourishing and perishing of Śākyamuni's Dharma.

41.61

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Forty-One

Linked texts (1)

大般涅槃經集解 — Classical Chinese