大般涅槃經集解 42

English (machine translation) 42

Language: English

42.1

The Incident of King Ajātaśatru's Six Ministers Preaching Heterodox Views / The Incident of Jīvaka Consoling King Ajātaśatru

42.3

At that time, in the great city of Rājagṛha, King Ajātaśatru [...] had unjustly and rebelliously murdered his father the king, who was guiltless.

Sengliang states: It is placed at the end of the chapter with four intentions to attest to many doctrines of the sūtra: first, to attest that benevolence views enemies and kin equally; second, to attest that benevolence brings benefit; third, to eradicate the heavy sins of the five rebellious acts; fourth, to clarify that if one has faith in cause and effect, gives rise to deep shame and remorse, and discloses and repents errors as Ajātaśatru did, one can be saved, but if not like this, one cannot be saved. This first clarifies the conditioning origins of committing sins. Inwardly possessing the ten evils and not seeing into the future, and externally associating with malicious people, he subsequently instigated a grave rebellion.
Tanji says: There are six intentions: 1. to clarify that benevolence is beneficial; 2. to clarify that enemies and kin are equal; 3. to clarify the external purification of sentient beings; 4. to clarify the ability to eliminate [sin]; 5. to clarify repentance of errors; 6. to clarify that one should associate with good friends.
Sengzong says: Below this there are two intentions: first, still to praise the sūtra; second, to verify and establish that the pure conduct has benefit.
The Record of Jingyi says: There are five intentions: 1. praising the sūtra; 2. internal ministers advising him to visit the Buddha; 3. a voice in the sky advising him to follow Jīvaka; 4. clarifying that the Buddha's benevolence has no bias; 5. clarifying the eradication of sins. Another interpretation says: 1. external ministers advising with heterodox masters; 2. attesting to pure conduct; 3. showing that benevolence provides a method of repentance; 4. showing that true good friends exist; 5. clarifying that his father belongs to the Śrāvaka vehicle within the teachings. The following five sections begin with the first, clarifying the advice of external ministers.
Baoliang says: This is the fourth major division in the "Chapter on Pure Conduct," attesting to the power and function of the sūtra to eliminate heavy sins. There are five intentions: First, although it was clarified above that the sūtra has great power to eliminate heavy sins, its instance had not yet been seen; now it presents Ajātaśatru personally as the man, whose sins are eradicated through the power of the sūtra. Second, since it has been clarified that the four immeasurables are true benefits, if their features are not shown, by what could they be verified? Now, therefore, it teaches the reception of the moon-loving samādhi, first removing the sores on the king's body, which immediately exemplifies the reality of benevolence and compassion. Third, it intends to clarify that in the single teaching phase of the Tathāgata, he generally serves as a good friend for humans and devas, fully providing the conditions for entering the Path; it shows that the six teachers are bad friends and Jīvaka is a good friend. Fourth, it shows the rules of repentance for people: if someone commits a sin and can act like Ajātaśatru, it will surely be extinguished. Fifth, it distantly attests that the benevolence of the three vehicles is equal. In the gradual teachings it is said that Śrāvakas do not have benevolence and compassion to rescue beings, yet Bimbisāra personally was a stream-enterer, who could relinquish severe enmity and advise from the sky.
Zhixiu says: The fifth major section of the chapter attests to the doctrine that benevolence and compassion have real benefits. The text has four divisions: first, showing inner evil causes and external following of evil conditions to commit evil; second, Jīvaka serving as a good friend to advise him to visit the Buddha; third, his father advising him; fourth, the Buddha himself emitting light to receive and transform him.

42.5

"Because I have killed my father, remorse and burning torment have arisen in my heart... [to] ...there is no such thing as someone who can cure it."

42.6

Sengliang states: Next, this clarifies having faith and remorse.

42.7

"At that time there was a great minister named Candrayaśas... [to] ...eliminate my sins, I shall take refuge in him."

42.8

Sengliang states: These were verses of consolation according to the customs of that country. Thus everyone spoke them to enlighten the king's mind. Pūraṇa is his personal name, and his clan name is Kāśyapa. That man gave rise to the view of annihilationism; therefore he says that the nature of things is just like this.
Sengzong says: This is a great false view, slanderously denying cause and effect.

42.9

"Again there was a minister named Guptaguna... [to] ...eliminate my sins, I shall take refuge in him."

42.10

Sengliang states: Maṅkhali is his personal name, and Gosāla is his mother's name. That man gave rise to both annihilationist and eternalist views. Holding the seven elements to be eternal is eternalism; holding there to be no good and evil is annihilationism. The *īṣīkā* reed has soft and brittle outer skin, but its inner core is hard and firm, which illustrates that among the seven phenomena there is neither killer nor victim. The seven elements are each not a person; their natures are distinct and cannot be combined into one, hence there is no killer. If the state law allows killing without penalty, the governance of the state has penalties of capital punishment; the guilt itself brings about death, and it is not the fault of the executioner. 'Dharma is called non-dharma' responds to the king's saying that [his father] was innocent. Although the former king had no fault of wild excess, he was not without the fault of capital punishments. 'Having a residual retribution' means having sins from the past.
Sengzong says: The second heterodoxy of false views establishes the view of eternalism.

42.11

"Again there was a minister named Labdhasatya... [to] ...can eliminate my sins, I shall take refuge in him."

42.12

Sengliang states: Sañjaya is his personal name, and Vairaṭī is his mother's name. That man gave rise to the view saying: the causes of all suffering and pleasure lie in the past, while the present has no cause and the future has no fruit. Observing precepts in the present blocks suffering fruits from arising, which is called liberation.
Sengzong says: The third false view posits that all suffering and pleasure are generated in the past.

42.13

"Again there was a minister named Sarvārthavid... [to] ...eliminate my sins, I shall take refuge in him."

42.14

Sengliang states: Ajita Keśakambala—his personal name is Ajita, and *kambala* means hair-blanket clothing. He wore coarse clothing and practiced asceticism. That man gave rise to the view holding that the causes of suffering and pleasure also lie in the past. If one undergoes suffering experiences in the present, one will naturally attain liberation. For this reason, he underwent all kinds of suffering, jumping into deep pools, throwing himself into fire, scorching his body with five fires, and so forth.
Sengzong says: This person holds to the view of annihilationism.

42.15

"Again there was a great minister named Kalyāṇaguṇa... [to] ...can extinguish my sins, I shall take refuge in him."

42.16

Sengliang states: Pakudha is his personal name, and Kātyāyana is his clan name. That man held: all things are created by Maheśvara. If the mind is free of shame, Maheśvara is pleased, and one does not enter hell.
Sengzong says: Fifth, this is the doctrine of the twenty-five principles (Sāṃkhya).

42.17

"Again there was a minister named Abhaya... [to] ...can eliminate my sins, I shall take refuge in him."

42.18

Sengliang states: Nirgrantha is his personal name, and Jñāti is his mother's name. He held that causes also lie in the past: after undergoing saṃsāra for eighty thousand kalpas, suffering is exhausted; there is also no good or evil to cultivate the Path to end suffering, hence he says there are no arhats cultivating the Path, and so on.
Sengzong says: Sixth, this person holds that there is spontaneous liberation.
Baoliang says: From the beginning up to this point are the statements of bad friends. From Jīvaka onwards, it clarifies the matter of good friends.

42.19

"At that time, the great physician named Jīvaka went... [to] ...the king's place and addressed him, saying, 'Great King, have you been sleeping peacefully?'"

42.20

Sengliang states: Previously, the ministers did not see cause and effect; saying that occupying the king's throne allows sovereign killing and that he should not be sorrowful, they did not promote their masters [appropriately]. Now Jīvaka sees that there are causes and effects: having already committed a sin, in principle the king should be sorrowful and unable to sleep peacefully; therefore he asks.

42.21

"The king answered in verse: 'If someone can forever sever... [to] ...a thief who has not obtained wealth cannot sleep in peace.'"

42.22

Sengliang states: The first four verses speak of the Buddha; the next five and a half verses speak of bodhisattvas. The next two verses refer to the Buddha in one and to bodhisattvas in the other. The next three verses state that because of having sins, one cannot sleep peacefully. The next three verses expand on matters of not sleeping peacefully.
Zhixiu says: From the verses downward there are generally four intentions. The first nine and a half lines set forth attaining peaceful sleep; the second has two lines, setting forth the persons who attain sleep; the third has six lines, setting forth the conditions for not sleeping; the fourth, in prose, comes from within.

42.23

"'Jīvaka! My illness is now severe. Apart from the King of the True Dharma... [to] ...expound the medicine of the Dharma to eliminate my painful illness.'"

42.24

Sengliang states: First he personally states that for an incurable disease, one should not be sorrowful. Later he understands that the illness arises from the mind and cannot be treated by herbs and stones; unless it is the King of the Dharma, none can cure it.

42.25

"Jīvaka replied: 'Excellent! Though the king has committed a sin, his heart gives rise to deep repentance and harbors shame and remorse.'"

42.26

Sengliang states: He rejoices that the king's illness is light. The king knows that parents' kindness is profound; because he has shame and remorse, deep repentance arises in his heart, which he discloses to others; he fears the sufferings of hell and believes in cause and effect. Possessing these five virtues, the king's illness is easy to cure, so he should harbor no fear. Below, each point quotes the Buddha's words as proof.
Sengzong says: Below this there are seven rounds of Dharma exposition.
Baoliang says: Below this there are eight rounds of Dharma exposition.
Zhixiu says: Below this there are six rounds of Dharma exposition, which will be narrated when reaching those places.

42.27

"'Great King! The Buddhas, World-Honoured Ones, constantly speak this word... [to] ...Excellent, Great King, you fully possess shame and remorse!'"

42.28

Sengliang states: This attests to shame and remorse.
Baoliang says: The first clarifies that because he fully possesses shame and remorse, his sins can be eliminated.

42.29

"'Great King, please listen! I have heard the Buddha say... [to] ...his sins are then eradicated, and he is pure as before.'"

42.30

Sengliang states: This attests to repenting errors.

42.31

"'Great King! Wealth is of two kinds: the first is elephants and horses... [to] ...committing many evils is not equal to a single good.'"

42.32

Sengliang states: Goodness arises from principle, possesses roots, and its power is strong. Evil is arbitrary, hence rootless, and its power is weak. Above, the Buddha's words were directly cited; now they are explained through principle.

42.33

"'I have heard the Buddha say: Cultivating a single good mind... [to] ...Why? Because it destroys great evil.'"

42.34

Sengliang states: What is said attests that the power of good is strong.

42.35

"'Great King! As the Buddha said, concealing causes outflow... [to] ...it is said that the wise do not conceal sins.'"

42.36

Sengliang states: Second, it clarifies that although the king committed heavy sins, he can break them by disclosure, so the sins can be extinguished.

42.37

"'Excellent, Great King! You can believe in cause and effect... [to] ...How can you say that it cannot be saved and cured?'"

42.38

Sengliang states: This attests that through disclosure, sins are extinguished.
Baoliang says: Third, it clarifies that the king's faithful mind is not severed, hence he can be treated.
Zhixiu says: Up to this point is the first [part]: since he is not an icchantika and has shame and remorse, his sins can be extinguished.

42.39

"'As the king said that there is none who can treat it... [to] ...he is in the city of Kuśinagara between the Twin Śāla Trees.'"

42.40

Sengzong says: Second, he states that because there is a master, the sins can be treated.
Baoliang says: Fourth, he shows the king the physician's location.
Zhixiu says: Second, it clarifies that since there is presently a great master here, how can one say there is none?

42.41

"'Broadly for immeasurable asaṃkhyeyas... [to] ...all heavy sins will immediately be eliminated.'"

42.42

Sengliang states: He shows the king the physician's location. Why it must be fully explained is that the six teachers all claim their teachers are omniscient; therefore, it must be narrated from beginning to end.
Sengzong says: Third, it clarifies that because this master expounds the medicine of the Dharma, the sins can be treated.
Baoliang says: Fifth, Jīvaka explains to the king the Dharma medicine of the two truths that eliminates sins.
Zhixiu says: The second phrase brought up the good, and now lists the Dharma medicine.

42.43

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Forty-Two

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大般涅槃經集解 — Classical Chinese