大般涅槃經集解 43
English (machine translation) 43
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43.1
Jīvaka advising King Ajātaśatru to visit the Buddha; extensively explaining miscellaneous conditioning origins; showing the matter of Bimbisāra advising Ajātaśatru from the sky; explaining the meaning of the moon-loving samādhi; the meaning of making a single-pillared pavilion for the icchantika.
43.2
Chapter on Pure Conduct, Part Eight
43.3
"'King, please listen now! Śakra Devendra... [to] ...all heavy sins will certainly be removed.'"
43.4
Sengliang states: Formerly, it had not been stated with verification who had been cured of sin; now it presents the persons who were cured as proof.
43.5
"'Great King, please listen! There was a son of a brahmin... [to] ...he is the unsurpassable physician, not the six teachers.'"
43.6
Sengliang states: Aṅgulimāla: this is translated as 'Finger Garland'.
43.7
"'Great King! There was also the son of King Subhīra... [to] ...he is the unsurpassable physician, not the six teachers.'"
43.8
Sengliang states: Formerly he had stinginess, and today he suffered from thirst and hunger. Hearing his fault explained, shame and remorse arose in his heart, and upon seeing water he was able to drink.
43.9
"'Great King! In the kingdom of Śrāvastī there were five hundred bandits... [to] ...he is the great good physician, not the six teachers.'"
43.10
Zhixiu says: Fourth, he extensively sets forth the various matters of receiving benefit, clarifying that the Buddha has spiritual power to broadly benefit without end.
43.11
"'Great King! If you can believe my words... [to] ...if you do not believe, may you reflect upon it well.'"
43.12
Baoliang notes: From above down to this point, the sixth [section] cites present events as proof. From the time the Buddha appeared in the world until now, among those who committed offenses and saw the Buddha, there has been none whose [offenses] were not eliminated. How could the king's offenses alone not be eliminated?
43.13
"Great King! The great compassion of the Buddha, the World-Honoured One, covers all universally... [to] ...you should also look upon the Buddha with the thought of him as a parent."
43.14
Sengliang notes: Fearing that the king, upon reflecting, would not dare to seek out the Buddha, he next speaks of [the Buddha's] great compassion being equal toward enemies and friends, extensively setting forth matters of equality. Sengzong says: The fourth [section] extensively cites evidence to encourage the king to go.
43.15
"Great King, you should know that the Tathāgata not only... [to] ...generate the mind set on anuttarasamyaksaṃbodhi."
43.16
Sengzong says: The fifth [section] clarifies that the Buddha covers all universally, not limited to a single person. Baoliang says: The seventh [section] clarifies that the Buddha is impartial, having neither this nor that. Zhixiu says: The fifth [section shows that] the Buddha's mind is without bias, which is why he can eliminate the king's offenses.
43.17
"Great King! If for one month one were constantly with clothing and food... [to] ...go to the Tathāgata's place and listen to the Dharma with a sincere heart."
43.18
Sengliang notes: Since the offense committed is heavy, he must solely listen to the Dharma; it is not something that material giving can eliminate. Sengzong says: The sixth [section] weighs the quantity of merit between going and staying. Baoliang says: The eighth [section] clarifies that because the causes of the Buddha's merit and wisdom are weighty, he can eliminate people's offenses. Zhixiu says: The sixth [section] clarifies that the Buddha can augment benefits for people's minds; therefore, seeing the Buddha will certainly bring blessed benefit.
43.19
At that time the Great King answered Jīvaka, saying... [to] ...deeply despising and grieving for himself, having no intention of going at all.
43.20
Sengliang notes: He does not take the past as a concern; he despises his own defilement and encumbrance, not being of the retinue [worthy to] listen to the Dharma, and fears that if he goes, [the Buddha] will not necessarily receive him. Sengzong says: The seventh [section shows] the king reflecting on the heaviness of his offenses and having no intention of going. Baoliang says: Although he has heard the above six kinds of superior explanations, he still does not dare to go.
43.21
At that time, a voice immediately came forth in the air, saying... [to] ...the steaming, virulent heat of the sores only increases without abating.
43.22
Sengliang notes: This confirms Jīvaka's words. Since the king's offenses are heavy and only the Buddha can eliminate them, it states that the Buddha wishes to enter nirvāṇa, urging him to go quickly. Sengzong says: This is the third distinct [part]. Previously, the non-Buddhists urged him to seek teachers of wrong view; next, Jīvaka urged him; now his father himself urges him to follow Jīvaka's words. Baoliang says: Ajātaśatru previously suspected his offenses were heavy and was ashamed to go to the Buddha's place. His father feared he would follow the false teachers, so now he urges him. Zhixiu says: From here down is the third [part], where his father, by the power of supernormal faculties, urges him to go to the Buddha.
43.23
At that time the World-Honoured One, between the Twin Śāla Trees... [to] ...for immeasurable kalpas I shall not enter nirvāṇa.
43.24
Baoliang notes: This clarifies the Tathāgata's perception of Ajātaśatru's mind. Seeking the meaning of the principle that he can be saved, it is precisely because he wishes that Ajātaśatru understand the permanent [nature].
43.25
Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One... [to] ...why is it solely for the sake of King Ajātaśatru?"
43.26
Baoliang notes: People of the time did not understand this intention; therefore, Kāśyapa posed the question.
43.27
The Buddha said: "Good son! In this great assembly... [to] ...for this reason he swooned and threw himself to the ground."
43.28
Sengliang notes: The Sage manifests extinction wishing to benefit beings. If one gives rise to the inversion that [the Buddha] definitely undergoes extinction, bringing about the suffering of swooning, the Buddha will, for his sake, not enter nirvāṇa.
43.29
"Good son! As to what I have spoken... [to] ...the Mahāparinirvāṇa Sūtra is also inconceivable."
43.30
Sengliang notes: He explains the secret words. The first four lines set forth the matters undertaken; the latter two lines state that nirvāṇa is not extinction, and one should not swoon because of the Buddha's extinction. Baoliang says: He resolves the doubts of the time. It is not merely for one person, but also for all who have not yet understood the permanent [nature]. Zhixiu says: From here down there are seven distinct parts, clarifying the Buddha emitting light to guide the king to come to the Buddha, and the Buddha preaching the Dharma for him to eliminate the king's offenses. When reaching there, [the text] itself will speak of the seven matters. This is the first: first proclaiming the secret words.
43.31
At that time the World-Honoured One, the Great Compassionate Guide... [to] ...the sores on his body were immediately healed, and the sweltering heat was eliminated.
43.32
Sengliang notes: The reason why the compassionate light reached far is that the king, having heard his father's admonition, had no doubt that he would certainly receive the painful retribution of hell. Believing his offenses could not be eradicated, and despising himself as wicked and defiled, [he thought] the Buddha would not receive and look upon him. Having these two doubts, he dared not go to the Buddha. When the compassionate light reached from afar, both doubts were resolved together. Sengzong says: From here down is the fifth section. Previously it was said that for the king's sake he remains in the world to cure his mind; though there were these words, their reality had not yet been seen. The Moon-Loving Samādhi is the first verification. Baoliang says: First he cures his body, and afterwards cures his mind. Zhixiu says: The second is emitting light to eliminate suffering.
43.33
The king felt his sores healed and his body cool... [to] ...first cure the king's body and then reach his mind.
43.34
Sengliang notes: He cites the *Twin Trees Sūtra*, stating that he once heard people say that when the fire of the kalpa does not burn sentient beings, first three moons shine together to remove sentient beings' illnesses, enabling them to cultivate dhyāna and be reborn above. Once the moonlight appears, there is no illness that is not cured. That time had not yet arrived, yet there was this wonderful light, which is why he rejoiced and asked about it. The reply states that [the Buddha] manifests light in response [to beings], having no fixed characteristic. Being neither color nor non-color explains both aspects of the true, fixed characteristic. Being neither blue nor yellow explains solely the true. Being for the sake of crossing over sentient beings explains solely the response.
43.35
The king said: "Jīvaka! The Tathāgata, the World-Honoured One... [to] ...therefore it is also named the Moon-Loving Samādhi."
43.36
Sengliang notes: Among the seven sons, the one son who encounters illness exemplifies the ordinary person, while the six sons exemplify the six abidings. Compassion fundamentally takes suffering as its object; where suffering is heavy, compassion is heavy. From the first abiding, one has already departed from the three bad destinies; at the sixth abiding, one departs forever from humans and gods, so the Buddha lets go of [this aspect of] compassion. Zhixiu says: The second turn properly lists the emitting of light and the elimination of his physical suffering.
43.37
The king said to Jīvaka: "I have heard that the Tathāgata... [to] ...with what frame of mind should I go to see the Tathāgata?"
43.38
Sengliang notes: Although he received the distant light and his physical illness was removed, hearing these words of the sūtras, he was afraid and did not dare to go. 'Lest I sink into the earth' means that if he went against the sūtras to see the Buddha, he feared directly bringing about this suffering. 'As I view the Tathāgata' follows the earlier citation of sūtra words, deducing this by reasoning. Sengzong says: Although illuminated by the light, he is still separated by matters of good and evil, and moreover, with shame on his face, he does not wish to go.
43.39
Jīvaka answered, saying: "Great King! Suppose, for example, a thirsty person... [to] ...how could you not receive his compassionate rescue?"
43.40
Sengliang notes: Preaching the Dharma for icchantikas uses the heavy to illustrate the light, proving that he will certainly be rescued. Moreover, it is not as the king cited from the sūtras: if he still preaches the Dharma for icchantikas, how could he not sit and rise with evil persons?
43.41
The king said: "Jīvaka! In the past I once heard... [to] ...why would the Tathāgata preach the Dharma for them?"
43.42
Sengliang notes: The Tathāgata's words are not set forth in vain; how could he preach the Dharma for icchantikas? That must certainly not be so. Baoliang says: Jīvaka expounds the Buddha's intention, preaching the Dharma obliquely. If he still preaches the Dharma for icchantikas, how much more so when the king is not an icchantika! Zhixiu says: Third, although the king has received the light, his mind has not yet reached understanding, so he asks Jīvaka to resolve it.
43.43
Jīvaka answered, saying: "Great King! Suppose, for example, there is a person... [to] ...saying to that physician: 'Quickly mount the chariot.'"
43.44
Sengzong says: From here down is the sixth [part], speaking an analogy to comfort the king and urge him to go. Baoliang says: Preaching the Dharma for icchantikas has three intentions in total, like a physician treating a sick person: first, to remove present suffering; second, to dispel the accidental suffering of relatives; third, to put an end to outsiders' slander. The application of the analogy is like this, as can be known.
43.45
At that time the good physician reflected to himself... [to] ...such a patient will surely die, without a doubt.
43.46
Sengliang notes: This exemplifies the Tathāgata preaching the Dharma for icchantikas. Just as the physician clearly knows the patient will surely die, yet cannot but preach the Dharma—first for the patient, and second for the relatives—the Buddhas are also like this and cannot but speak.
43.47
"Great King, the World-Honoured One is also like this: toward the icchantikas... [to] ...expounds the Dharma for icchantikas."
43.48
Sengliang notes: He clarifies that preaching the Dharma for icchantikas has two benefits that are not in vain: first, removing ordinary people's slander; second, clarifying the benefiting of icchantikas, showing that preaching the Dharma is not empty. 'Like a pure person' illustrates future roots of goodness (kuśalamūla).
43.49
The king said to Jīvaka: "If the Tathāgata... [to] ...a person who has attained the Way does not enter hell."
43.50
Sengliang notes: 'I hope you will hold onto me' shows his fear that the committed offense will increase, causing him to enter hell. Zhixiu says: The seventh [part shows him] only now following Jīvaka's encouragement, ordering his carriage to go to the Buddha's place. Sengzong says: The fourth turn shows the capacity to hear the Dharma being activated.
43.51
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Forty-Three
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