大般涅槃經集解 41.14

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.