大般涅槃經集解 45

English (machine translation) 45

Language: English

45.1

Broadly explaining the existence or non-existence of the three vehicles and other matters; explaining the meaning of hearing and not hearing, namely that sounds of the three times are all unhearable.

Sengliang states: "Having already explained the five practices, [the sūtra] next explains the meritorious virtues obtained through practice." Sengzong states: "This chapter elaborates upon the preceding five practices. Meritorious virtues are the excellence within practice; before reaching the fruit of buddhahood, one possesses meritorious virtues. Meritorious virtue and practice stand only in a conceptual relationship of cause and fruit. Just as with the single dharma of suffering and bliss, in terms of the sense of being able to produce, it is the origin [of suffering], while in terms of the sense of being produced, it is suffering; practice and meritorious virtue are also like this. Among the ten meritorious virtues, the first and second meritorious virtues together elaborate upon the noble practice; the third and fourth together elaborate upon the pure practice; the fifth and sixth together elaborate upon the heavenly practice; the seventh through the tenth have no separate practices to elaborate upon, but comprehensively elaborate upon the three practices above." Baoliang states: "The five practices and ten meritorious virtues are designations given from complementary perspectives. Practice takes proceeding from cause toward fruit as its meaning; meritorious virtue takes praise as its designation. Another interpretation is that the five practices are terms for the cause, while meritorious virtues are terms for the fruit. Why is this? The adamantine mind is the culmination among causes; nirvāṇa is the culmination among fruits. From a single thought onward, comprehensively encompassing all practices, all are the cause of nirvāṇa. Nevertheless, prior to the adamantine [mind], the meaning of both cause and fruit is also possessed. However, not knowing how long ago the arising of wholesome [roots] was, taking the preceding single thought as the cause, it can nourish and produce the subsequent thought; for the subsequent wholesome thought to be produced, it must take the preceding wholesome thought as its cause. When preceding and subsequent thoughts succeed one another in this way, upon reaching the fruit of buddhahood, there is the principle of being both cause and fruit. If one grasps the subsequent thought looking back toward the preceding thought, it is the cause; if one grasps the preceding thought looking toward the subsequent thought, it is the fruit. Thus, the five practices are based on the cause, and the ten meritorious virtues are based on the fruit. Now the ten meritorious virtues in turn elaborate upon the preceding five practices. How is this known? The noble practice takes discipline, concentration, and wisdom as its essence; here, the first meritorious virtue likewise clarifies the three wisdoms up to the exhaustion of outflows as comprehensively forming its essence. The second meritorious virtue takes the five superknowledges as its essence. Wisdom is prajñā, and the five superknowledges are the fruit of concentration; therefore, these two meritorious virtues elaborate upon the noble practice. The third meritorious virtue takes loving-kindness and compassion as its essence. The fourth meritorious virtue takes ten matters as its essence. The ten matters are sympathetic joy and equanimity; therefore, these two are used to elaborate upon the pure practice. The fifth meritorious virtue takes five matters as its essence. The sixth meritorious virtue takes the adamantine samādhi as its essence. These two elaborate upon the heavenly practice, because the heavenly practice takes the eight dhyāna-concentrations as its essence. Regarding the five matters: first, having all faculties intact, one is therefore able to cultivate concentration; second, not being born in borderlands, because it is not a difficult condition, one is therefore able to cultivate concentration; third, being protected and remembered by the devas; fourth, being loved and remembered by the world, having planted the roots of virtue in past lives, thus devas protect and humans love them, so they are then able to cultivate concentration; fifth, obtaining the knowledge of past lives, which is the fruit of concentration. Cultivating these five matters, one then obtains the heavenly practice; the adamantine samādhi is the culmination among all concentrations, so it is known to elaborate upon the heavenly practice. The seventh and eighth meritorious virtues elaborate upon the infant practice. The seventh takes four dharmas as its essence, namely: associating with good friends, listening to the correct Dharma, fastening mindfulness in reflection, and practicing as taught; these four were originally what beginners practice, the dharmas for instructing infants. The eighth takes nine gathered dharmas as its essence, from severing the five aggregates up to the mind's good liberation; this is also a dharma of initial teaching. Therefore, it is known that these two meritorious virtues both elaborate upon the infant practice. The tenth meritorious virtue elaborates upon the diseased practice. According to traditional transmission, the previously mentioned three types of sick persons and the five types of sick persons such as the srotāpanna are used as the characteristics of diseased practice; now the ninth meritorious virtue likewise clarifies the three types of sick persons. The tenth meritorious virtue clarifies the thirty-seven factors [of awakening]. These thirty-seven factors are the dharmas practiced by those five types of sick persons, and for this reason it elaborates upon the diseased practice." Zhixiu states: "Generally dividing this chapter, there are overall two meanings: first, presenting a comprehensive praise; second, delineating the essences in turn. Differentiating them into ten is merely one approach to the Dharma gates."

45.4

At that time, the World-Honoured One addressed Radiant Shining [up to] devoid of characteristics and nonexistent in the world.

45.5

Sengliang states: "This bodhisattva was fond of cultivating meritorious virtues, so he was addressed as the interlocutor. One practice obtains two meritorious virtues; the five practices possess ten virtues." Sengzong states: "The minds of the two vehicles are inferior; how could they deliberate upon this? 'Not internal' means not the two vehicles. 'Not external' means not what can be practiced by non-Buddhists. 'Not difficult' means not difficult for a bodhisattva. 'Not easy' means the two vehicles cannot practice it. 'Neither characteristic nor non-characteristic' means the middle-path understanding that forgets characteristics tacitly tallies with the true principle; this is a supramundane dharma." Baoliang states: "Now intending to explain the ten meritorious virtues, he first offers a general praise. Saying that it is not shared with the two vehicles means that the practice of the two vehicles originally does not approach the Way; how could their minds practice this principle? Therefore, initiating the statement, he says it is not, that it is not shared with the two vehicles. 'Inconceivable' means the true understanding of the ten grounds is free from the marks of existence and nonexistence; how could a mind of existence and nonexistence measure it? 'Hearing it, they are astonished and wonder' means the true principle is profound and silent; how could those who cling to characteristics understand it? Thus it says 'astonished'. It is not something the foolish below can know, hence called 'wonder'. 'Neither internal nor external' means: if it were subsumed under existence and nonexistence, it could pertain to the internal or external; since it transcends the cognitive sphere of the mind of existence, how could it be internal or external? 'Neither difficult nor easy' means: if one cultivates the mind appropriately, one will certainly accord with it and it will not be difficult; for those who do not practice the Way, hope ceases, hence it is said to be not easy. 'Neither characteristic nor non-characteristic' means: its essence transcends forms and names, hence it is called 'not characteristic'; yet it is not that it does not manifest characteristics as adornments, hence it is also called 'not non-characteristic'. 'Not worldly dharmas' means: spiritual understanding takes dharmatā as its root and is not produced by causes; how could it be a worldly dharma? If one delineates function based on the essence, in meaning it also depends on them. 'Devoid of characteristics' means: since its essence is free from both existence and nonexistence, how could there be characteristics that can be displayed? 'Nonexistent in the world' means: since the true essence transcends the hundred negations and hundred affirmations, how could it be grasped by the world? This generally praises the essence of the meritorious virtues."

45.6

What are the ten? First, having five [up to] being able to know the Tathāgata's secret treasury; these are the five matters.

45.7

Sengzong states: "Although the names are five, when gathered according to their nature, in principle they do not go beyond three. What are they? The first matter clarifies the wisdom of hearing; the middle one is the wisdom of reflection; the last one is the wisdom of cultivation." Baoliang states: "In meaning there are only five matters. Although they again do not go beyond the three wisdoms, one cannot definitively take the first matter as the wisdom of hearing and the second matter as the wisdom of reflection. One need only know that, comprehensively, they take the three wisdoms as their essence. Why is this so? The faculties and dispositions of sentient beings have myriad differences; their understandings are sharp or dull, and the times of giving rise to understanding also differ; how could they be fixed?" Zhixiu states: "Of the five matters, the first, second, and fifth—these three matters—are the wisdoms of hearing, reflection, and cultivation. The third and fourth—these two matters—take the functional capacity of wisdom to sever [defilements] as their essence. The subsequent text explaining the fifth, the wisdom of cultivation, says: 'Although one knows that sentient beings are truly devoid of self.' These two lines clarify clearly discerning emptiness while simultaneously comprehending existence; the first is the emptiness of sentient beings, and the second is the emptiness of dharmas. The following lines clarify clearly discerning existence while simultaneously knowing emptiness, broadly referring to conventionally designated sentient beings to reveal the meaning."

45.8

What is hearing what was not heard [up to] this is called hearing what was not heard.

45.9

Sengliang states: "The first and second meritorious virtues correspond to the noble practice. The first explains the superknowledge of the exhaustion of outflows. These five matters are the matters of severing outflows. From buddhadhātu to nirvāṇa, there are five matters: the first is that the four fruits all preach the permanent dharma, which was unheard in the past and is now heard. This delineates the cause." Sengzong states: "Having previously listed the numbers, now it clarifies that this Dharma is wondrously beyond ordinary standards; the matter appears in the 'Adamantine Body Chapter'." Baoliang states: "This is the first matter. In the past, capacities and faculties were not yet mature, which was why they were not yet able to hear; today, capacities and conditions having already been stimulated, they resonate when stirred by sound. Thus, previously, due to the lack of resonance, they did not hear; now, by virtue of resonance, they hear. Although hearing relies on verbal teaching, that hearing is without anything heard; therefore, it is called hearing what was never heard. Although the principle is like this, naturally there are those who from not hearing obtain not hearing, and from hearing obtain not hearing. The second matter speaks of hearing the Dharma and attaining understanding. The third matter discusses having something eliminated after attaining understanding. The fourth matter clarifies that the inner understanding of the mind is resolute. The fifth matter presents the cognitive sphere of what is understood, knowing the principle from this sūtra. However, in the text's explanation of the first matter, there are two layers: first, from 'the so-called extremely profound, subtle and secret meaning of nirvāṇa' downward, it directly lists the essence of the unheard Dharma, which means the permanence, bliss, self, and purity of mahānirvāṇa. Tracing this purport, one therefore knows that the name 'meritorious virtue' is based on the terms for the fruit. It clarifies that such an excellent fruit cannot be exhausted by the hundred negations; this is hearing what was unheard in the past. Second, from 'there is further the unheard, meaning non-Buddhist scriptures' downward, it lists the unheard. Here, based on false teachings, it clarifies that scriptures such as these completely lack such profound and secret meanings, which is also known by means of this sūtra."

45.10

Benefiting after hearing means: if one can listen and receive [up to] this is called being able to bring benefit after hearing.

45.11

Sengliang states: "The second is obtaining the fruit through the matter of benefit." Sengzong states: "Hearing the sūtra and recognizing its purport, one obtains the two unobstructed [knowledges]." Baoliang states: "The four matters below follow the same model of meaning and can be understood by inference."

45.12

Severing doubts means doubts are of two kinds [up to] this is called being able to sever doubts.

45.13

Sengzong states: "Giving rise to doubts also does not necessarily all stem from this sūtra. If one doubts whether the two vehicles are existent or nonexistent, the Lotus Sūtra and other sūtra have already been able to eliminate it; here, it merely cites broadly."

45.14

A mind of wisdom that is upright, correct, and free from crookedness [up to] this is called the upright and correct view of a bodhisattva-mahāsattva.

45.15

Sengliang states: "The third, fourth, and fifth analogously delineate the fruit." Sengzong states: "Crooked views are of two kinds: first, those of non-Buddhists; second, those of śrāvakas. Now, in this sūtra, one obtains the purport underlying the teaching, hence it is called upright and correct understanding."

45.16

Being able to know the Tathāgata's profound and secret meaning [up to] this is called the extremely profound and secret meaning.

45.17

Sengliang states: "Cause and fruit are difficult to know; this is the profound meaning. Buddhadhātu is the profound aspect of the cause; from 'non-self' onward, all speak of the middle path." Sengzong states: "This fifth clarifies the wisdom of cultivation. The cognitive sphere is not different from before, but the power of understanding becomes increasingly deep."

45.18

At that time, Radiant Shining Elevated Noble [up to] understanding the meaning of hearing and not hearing taught by the Buddha to be not so.

45.19

Sengliang states: "Continuing from what was taught above, that hearing the unheard regarding the five matters of buddhadhātu are all permanent dharmas. If a permanent dharma could be heard, it should not be permanent; he raises a hypothetical objection to examine it. Below, he constructs six objections." Sengzong states: "This objection arises from the opening phrase. If the opening phrase is free from obstruction, then the rest will also be penetrated; therefore, he first raises an objection against it. Intending to reveal that all dharmas are indeterminate and to manifest the meaning of emptiness from afar, he hypothetically raises the objection of indeterminacy." Baoliang states: "King of Virtue now raises the objection of determinate existence and determinate nonexistence because his intent addresses worldly sentiments. Below, there are further five objections that substantiate this initial grasping, combining into six objections. The clinging of ordinary persons is truly lamentable: hearing of existence, they form an attachment to inherent nature; hearing of nonexistence, they adopt nihilistic views." Zhixiu states: "From here below, there are three rounds of objections and two rounds of questions. Now, within the first round, there are seven clauses: the first raises the objection of determinacy; the second, sixth, and seventh together raise the objection of not hearing; the third and fourth together raise the objection of hearing; the fifth clause prevents an objection. 'Not so' means not accepting the purport of hearing and not hearing."

45.20

Why is this? If dharmas exist, they should definitely exist [up to] they should definitely be nonexistent and should not cease.

45.21

Sengliang notes: The meaning lies in the preceding dilemma. The principle of hearing and not hearing does not depart from these two. If what is heard were made into what is not heard, then an existent phenomenon should perish; if what is not heard were made into what is heard, then a nonexistent phenomenon could arise. This is the first objection. Sengzong says: He first states the two alternatives so that the characteristics of phenomena are determined. If it is definitively existent, it can be heard through verbal teaching; if it is definitively nonexistent, then it is wondrously cut off from marks and is forever unhearable. 'What is nonexistent should not arise' means that if the principle is cut off from verbal teaching, it cannot be heard by hearing sounds. 'What is existent should not perish' means that verbal teaching is a phenomenon that can be heard and cannot be made unheard. Baoliang says: A definitively existent phenomenon can always be heard; if it is definitively nonexistent, it can never be heard. Therefore, to hear what was not heard—this principle is not so.

45.22

"If hearing it makes it heard... [to] ...how can it be said that one hears what was not heard?"

45.23

Daosheng notes: This is a combined objection against hearing and not hearing. Stating that one 'hears what was not heard' seems as if hearing turns into not hearing. Since in principle this is not so, hearing should of itself be hearing, and not hearing should of itself be not hearing. Sengliang says: Having finished with definitive existence and definitive nonexistence, he concludes by framing the objection.

45.24

"World-Honoured One! If unhearable, that is not hearing... [to] ...how can it be said that one hears what was not heard?"

45.25

Daosheng notes: This is a separate objection against hearing and not hearing. If it were truly not as previously said, then this would be hearing what is heard again. Hearing cannot be repeatedly heard, just as what is unhearable must be unhearable. Sengliang says: This repeats the objection that a nonexistent phenomenon should not be hearable; just as a phenomenon that has already been heard cannot be heard again, how much less could that which is fundamentally and definitively nonexistent be hearable? Baoliang says: From here below, four analogies are successively borrowed to conclude the preceding objection. This first analogy clarifies that sound is a phenomenon that can be heard. Since nirvāṇa is neither voice nor sound, how can it be said that one hears what was not heard? Zhixiu says: This is the second objection. It states that what has already ceased cannot be heard.

45.26

"Just as for one who goes, when he has arrived he does not go, and while going he does not arrive..."

45.27

Daosheng notes: This illustrates the preceding combined objection. Sengliang says: This uses an analogy for the preceding point that existence and nonexistence are each fixed. Baoliang says: 'Arriving, he does not go' illustrates that having heard, one does not hear. 'Going, he does not arrive' illustrates that not hearing, one does not hear.

45.28

"It is also like what has already been born does not arise; what does not arise... [to] ...Not hearing what is not heard is also like this."

45.29

Sengliang notes: This is an analogy for the subsequent repeated objection. Baoliang says: 'What has been born does not arise' illustrates that having heard, one does not hear. 'What does not arise does not arise' illustrates that not hearing, one does not hear. 'Having attained, one does not attain' is also like this.

45.30

"World-Honoured One! If not hearing, all sentient beings... [to] ...though they see the buddhadhātu, they do not clearly understand it."

45.31

Daosheng notes: If not hearing becomes hearing again, initially it seems that the doctrine could be maintained. But for hearing to turn into hearing again is an immense stumbling block. Sengliang says: This is the second objection. Sengzong says: This is a decisive objection. If the principle of not hearing could be forcibly obtained, bodhi could also be forcibly obtained. He then takes up the Buddha's intention: if it could also be forcibly obtained, why do the bodhisattvas of the ten abodes, who do not yet see the buddhadhātu clearly, not forcibly understand it clearly? Baoliang says: He borrows bodhi to make a decisive point. If bodhi cannot be forcibly obtained, how could the principle of not hearing be forcibly heard?

45.32

"World-Honoured One! If it is hearing what is not heard, then the Tathāgata in the past... [to] ...in the Āgamas you also said you had no teacher."

45.33

Sengliang notes: This is the third objection. Baoliang says: If the phenomenon of not hearing necessarily had to be heard, the Buddha should have had a teacher; if you say you had no teacher, how can you speak of hearing what was not heard?

45.34

"If not hearing what is not heard, the Tathāgata attained... [to] ...without hearing this sūtra they should also come to see it."

45.35

Daosheng notes: If the principle of not hearing is after all unhearable, the stumbling block is likewise great. Sengliang says: This is the fourth objection. Sengzong says: He anticipates the Buddha's meaning. If one said that conversely, by not hearing this not-hearing, one attains Buddhahood, the error would be even greater. Baoliang says: If one truly attains the Way naturally without hearing what is not heard, sentient beings should also be likewise, without relying on hearing this not-hearing.

45.36

"World-Honoured One! Whatever is matter may be visible... [to] ...how can it be said that it can be seen and heard?"

45.37

Daosheng notes: This is a further, isolated objection against the preceding meaning of hearing. Sengliang says: This is the fifth objection. Sengzong says: The fifth and sixth objections are generally similar in meaning, but the fifth objection is slightly more relaxed, while the sixth objection becomes increasingly pressing. Here, it still grants that there is hearing in the present. Baoliang says: The four objections above directly went against the principle. The two objections from here down indirectly assist the Buddha's explanation, clarifying that the myriad phenomena are not fixed. The Buddha directly takes this up to answer. The objection means: even with phenomena that can be seen, there is still seeing and not seeing; how much less can nirvāṇa, which is neither matter nor sound, be heard?

45.38

"World-Honoured One! What has past and already ceased cannot be heard... [to] ...hears what was not heard from the Mahānirvāṇa Sūtra."

45.39

Sengliang notes: This is the sixth objection. Baoliang says: Its meaning does not differ from that of the fifth objection. If the myriad phenomena possessed a single fixed nature, there would be no three times; because they are not fixed, they pass through the three times. That a sound that has already passed cannot be heard means that what has not yet arrived is also unheard, and what is in the present arises and ceases in an instant and likewise cannot be heard. Thus the treatise states, 'phenomena apprehend sense-objects nowhere,' which is used as an analogy for nirvāṇa.

45.40

Then the World-Honoured One praised Radiance All-Pervading... [to] ...as known and seen by bodhisattvas of the ten abodes."

45.41

Daosheng notes: He praises his objection. Sengliang says: He questions his understanding of emptiness. Permanence and impermanence both exist dependent on conditions. A permanent phenomenon is seen through conditions, while an impermanent phenomenon is born from conditions. Conditions are themselves emptiness, and emptiness is without seeing and without hearing; it is known only to the ten stages. Baoliang says: He confirms his latter two objections, which state that the myriad phenomena have no nature, like an illusion, like a mirage, and so forth.

45.42

At that time, suddenly within the great assembly... [to] ...just as a monk enters the Lion King Samādhi.

45.43

Sengliang notes: Seeing blue where there is no blue, and so forth, all signify that phenomena are not fixed. The reason two Buddhas corroborate each other is to clarify that the characteristics of phenomena are not different, and that the path of the Buddhas is identical. Phenomena are seen from conditions; once seen, they are permanent. The ten titles do not differ, and the wheel of Dharma is also identical. Impermanent lands born of conditions differ in purity and defilement, and the good and evil of sentient beings are likewise different.

45.44

Then Mañjuśrī Bodhisattva said to the Buddha... [to] ...At that time, the Tathāgata remained silent and did not speak.

45.45

Sengliang notes: Because the light was to corroborate what the Buddha said, he could not answer. Baoliang says: Because the doubts of the assembly at the time had not yet been removed, the Buddha did not answer. Since the grasping minds of sentient beings were heavy, if he answered directly with the principle, it would not necessarily be useful to their minds; hence he used an event to move their feelings.

45.46

Kāśyapa Bodhisattva further asked Mañjuśrī... [to] ...though they questioned each other, none answered.

45.47

Sengliang notes: That Mañjuśrī should have answered but did not was because he had not yet received the Buddha's command.

45.48

Then the World-Honoured One asked Mañjuśrī... [to] ...the lamp of anuttarā samyaksaṃbodhi."

45.49

Sengliang notes: That Full Moon Buddha manifested this light. It manifests from a cause, and the cause is wisdom. Being without causes and conditions is because permanent phenomena are not born from generative causes. Having causes and conditions is because it is seen from revealing causes.

Linked texts (1)

大般涅槃經集解 — Classical Chinese