大般涅槃經集解 49
English (machine translation) 49
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49.1
Explaining the meanings of mahānirvāṇa and minor nirvāṇa, raising metaphors such as mountains and great mountains; explaining the meaning of the residual impressions of śrāvakas; explaining the meanings of conditioned names and unconditioned names; explaining the meaning of the five spiritual superknowledges; distinguishing the two kinds of spiritual superknowledges, one shared with non-Buddhists and one shared with the two vehicles; distinguishing that nirvāṇa is not the sound of vocal sounds.
49.2
Chapter on Noble King of Virtues, Part 5
49.3
[The sūtra says:] At that time Bodhisattva-Mahāsattva All-Illuminating High Noble King of Virtues […] 'What is nirvāṇa, and what is mahānirvāṇa?'
49.4
Sengliang comments: The reason he asks again is that although it was said that severing defilements can attain the permanence, bliss, self, and purity of nirvāṇa, the sovereign functions of self and bliss have not been stated, and thus the meaning of nirvāṇa has not yet been made manifest. Baoliang comments: Next follows the answer to King of Virtues' second question. Above, in 'hearing and not hearing,' the Buddha finished answering the six difficulties, and two further questions were posed; the Buddha finished answering one question, and now he raises the second question to request an explanation.
49.5
[The sūtra says:] At that time the Buddha praised All-Illuminating […] 'This is called nirvāṇa, not mahānirvāṇa.'
49.6
Sengliang comments: Although nirvāṇa has many meanings, it converges on the designation of being free from suffering; all who attain the cessation of suffering receive this name. Baoliang comments: Here ten metaphors are borrowed to distinguish the different characteristics of great and small. It is precisely through the absence of suffering and pleasure that it is called nirvāṇa. If one obtains a little food to dispel the suffering of hunger, it is also called nirvāṇa, but it cannot be called mahānirvāṇa. In these ten metaphors, the meaning is uniform: a small sea is also called a sea, and a great ocean is also called a sea. If one dispels a little suffering, it is called minor nirvāṇa; if one dispels suffering entirely, it is called mahānirvāṇa. Within the text it is naturally clarified in detail. Saying that persons of the two vehicles [practicing for] eighty thousand kalpas down to ten thousand kalpas is called minor nirvāṇa: in the three places explained above it was always said that they reach the Buddha fruit; now here it is called minor nirvāṇa. What is its meaning? If spoken before me, it does not mean that practicing for eighty thousand kalpas to the end is called minor. Before having practiced for eighty thousand kalpas, according to the dwelling place they have attained, in this sense it is minor; when they have practiced for eighty thousand kalpas to the end and attain Buddhahood, it is still called mahānirvāṇa. Although this intention is explained differently within a single work, its nature cannot be fathomed; one must simply settle it in accordance with the meaning.
49.7
[The sūtra says:] 'Good sons, if ordinary persons and śrāvakas […] only then can it be called mahānirvāṇa.'
49.8
Sengliang comments: Ordinary persons relying on the worldly, and śrāvakas relying on the noble path, further explains the meaning of why it is not [mahānirvāṇa]. That afflictions arise again explains ordinary persons. Having residual impressions explains śrāvakas.
49.9
[The sūtra says:] 'Good sons! Just as there is a place that can receive all streams […] because it is attained by [Buddhas], it is therefore called great.'
49.10
Sengliang comments: First speaking of the reality of the person and later speaking of the reality of the dharma matches the ocean metaphor. Rivers, citadels, and the like are all matched. Among the ten metaphors, only the two metaphors of the earth and the god among gods are not matched.
49.11
[The sūtra says:] 'Why is it further called mahānirvāṇa? […] For this reason, it is called mahānirvāṇa.'
49.12
Sengliang comments: For the eight sovereignties, each has its text: first, from being not small one can become small, and from being not many one can become many; second, taking the small as great; third, taking the heavy as light; fourth, with the substance of three matters, mind and form do not shift, yet there is nowhere one does not reach, and the action performed is one, yet those who see it perceive it differently; fifth, a single sense-faculty knowing the six sense-objects; sixth, seeing dharmas as like space; seventh, attaining all dharmas; eighth, being invisible, causing all to see.
49.13
[The sūtra says:] 'Furthermore, good son! Just as a treasure treasury […] completely fulfills and accomplishes the first portion of merits.'
49.14
Sengliang comments: The unconditioned is called great, explaining that because it is eternally abiding, it is therefore called great.
49.15
[The sūtra says:] 'Furthermore, good son! How does a bodhisattva […] what was not attained in the past is now attained?'
49.16
Sengliang states: When all contaminations are exhausted, one possesses the supernormal powers; these are all merits of holy practice. "Now sees" refers to the supernormal power of the divine eye, distinguishing further among what is obtained. "Now hears" is the power of the divine ear. "Now arrives" is the power of the supernormal base. "Now knows" is [the powers of knowing] the minds of others and past lives. Baoliang states: The second merit takes the five supernormal powers as its essence. These five are needed in one quarter and are the essential functions of the bodhisattva's path of conversion. First, one cultivates the divine eye, needing to see sentient beings' bodily karma. Second, one cultivates the divine ear to hear their verbal karma. Third, one cultivates the knowledge of others' minds to know their mental karma. Although one knows the three karmas, if one does not comprehend whether in their past they have a greater or lesser degree of good or evil capable of being transformed, one will still fall short in the path of conversion; therefore, next one cultivates the knowledge of past lives. Furthermore, the lowest and dullest sort of beings are difficult to reach with abstruse words—one must transport one's body to where they are and only then can they accept conversion; therefore, fifth, one cultivates the bodily supernormal power. Now, distinguishing according to the text, it first clarifies the bodily supernormal power. Formerly, in explaining the bodily supernormal power, it was based simply on the transformation of the physical body. Now, it speaks of mastery over both matter and mind: penetrating long and short forms, adapting to what suits beings. The sūtra also calls it the supernormal power of the base, and also terms it the bodily supernormal power. If one establishes bodily supernormal power, the name of the base is submerged; if one establishes the base, bodily supernormal power is discarded. If one follows the former teaching in explaining the five supernormal powers, they are the fruit of dhyāna-concentration: one must necessarily rely on concentration before one can produce the supernormal powers. According to the present Mahāparinirvāṇa Sūtra's explanation of the five supernormal powers, they are entirely the diverse functions of wisdom; therefore, the bodhisattva-mahāsattva, relying on the six practices to instruct and learn, does not grasp at signs of existence or non-existence, but merely responds to beings' sensitivities in accordance with their faculties. As our tradition explains, these five supernormal powers must belong to the bodhisattva's conversions; only then are they not the arts of non-Buddhists, ordinary beings, or śrāvakas. How is this known? If they were truly ordinary beings, how could they have this Dharma? As for those among non-Buddhists who profess to have them, these are all trace manifestations. Although non-Buddhists say they have attained dhyāna-concentration, they lack the reflective wisdom of the Path; therefore, they do not have this divine virtue. Since the śrāvaka's contemplative understanding is not accomplished, and furthermore they cannot transform and permeate while directly within concentration, this also stems from their established dharmas not being properly positioned, and moreover being unable to forget mental attachments. Therefore, the master proclaimed: The supernormal powers attained by the bodhisattva are not shared with non-Buddhists, śrāvakas, or the two vehicles.
49.17
"There are two kinds of supernormal powers: first, internal; second, external... [up to] ...what was not obtained in the past is now obtained."
49.18
Sengliang states: They do not share the five supernormal powers with non-Buddhists. "Single-mindedly performing one" explains why they are not shared with the two vehicles or non-Buddhists. Mentioning only the two vehicles implies that the non-Buddhists are understood as well. Baoliang states: Although it says that people of the two vehicles single-mindedly perform one and cannot perform many, this directly expresses the point that the two vehicles do not attain the Path. When a śrāvaka enters concentration to produce supernormal powers, they must give rise to intention prior to concentration. If the intention is one, within concentration they can only make one transformation; if their intention undertakes five things, they can then display five transformations. Although within concentration they simultaneously produce five, it can still be said that they single-mindedly perform one. Why is this? Because their prior preparatory stages were five. For those of the sharpest faculties, it is perhaps permissible that within concentration they could manage two transformations; these are all based on the traces of the teaching. Bodhisattvas are not like this: when they arouse intention, they always cultivate virtue with broad benefit in mind; when beings' sensitivities arrive, they accord with their original intent, manifesting according to their power without needing to generate intention. If one lacks understanding of the six practices, one cannot single-mindedly manifest the bodies of the five supernormal powers.
49.19
"Furthermore, how is it that what was not obtained in the past... [up to] ...what was not obtained in the past is now obtained?"
49.20
Sengliang states: The supernormal base is called mastery; within mastery, it branches into transformations. At first, contrasting with ordinary beings, it therefore says 'not so'.
49.21
"Furthermore, good man! A bodhisattva-mahāsattva... [up to] ...yet sentient beings each see differently."
49.22
Sengliang states: Regarding the attainment of a distinct auditory faculty, there are three distinct features: first, hearing the higher stages from a lower stage; second, extending far to Ganges sands; third, the auditory consciousness not grasping at signs, which is hearing without hearing. As for initially having no signs of sound, the bodhisattva's auditory consciousness perceives both the ultimate and conventional simultaneously, and therefore does not grasp at signs.
49.23
"Furthermore, good man! How does a bodhisattva... [up to] ...what was not heard in the past is now heard?"
49.24
Sengliang states: Below this, the supernormal power of the divine ear is clarified; the characteristics described in the text are all methods for beginners. Formerly, the Small Vehicle explained the power of the divine ear as the auditory consciousness grasping sound and then wisdom arising, the two minds mutually assisting each other, so the two minds were combined to make the supernormal power. The power of the divine eye was also like this. Now, applying this sūtra, through practice one attains the divine ear, divine eye, and up to the supernormal powers; the function of the six consciousnesses is itself wisdom, so the power of the divine eye directly performs the contemplation of the two truths within it. Since this sūtra's principle and teaching are correct and true, clarifying the two principles of the conditioned and the unconditioned with utter clarity, the mind practices the Great Dharma, and the understanding produced is also great; beginners have not yet reached this.
49.25
"At that time, Bodhisattva-mahāsattva Brightness Universally Shining Virtuous King of High Nobility... [up to] ...Why do you say there is no definite [cause] and no fruit?"
49.26
Sengliang states: Regarding 'this is the sign of a definite fruit': if cultivating a cause of definite good is itself the sign of a fruit, being born from a good cause is itself the fruit.
49.27
"At that time, the Tathāgata praised him, saying: 'Excellent, excellent!... [up to] ...Whatever is expounded has no sign of a definite fruit.'"
49.28
Sengliang states: The meaning of the answer is that if a sword were a definite cause and a face were a definite fruit, how could there be an inversion?
49.29
"Good man! Nirvāṇa is truly not the fruit of sound... [up to] ...I shall explain it further for you in detail."
49.30
Sengliang states: Above, it was said that all causes and fruits are indefinite; here, it is said that nirvāṇa is an eternal dharma, not a fruit.
49.31
"Good man! If there is a good man... [up to] ...therefore they attain anuttarā-samyak-saṃbodhi."
49.32
Sengliang states: Regarding a single character without constructing a sign of a character, and a single phrase without constructing a sign of a phrase: from the perspective of the sūtra's principle, it can be said that hearing is the cause that accomplishes the fruit; if it is not like this, then it is not hearing.
49.33
"Good man! As you said, because of hearing bad sounds... [up to] ...what was not heard in the past is now heard."
49.34
Sengliang states: That nirvāṇa is not a fruit is as explained above. The three evil destinies are fruits, and sound is a definite cause; this must be explained further.
49.35
"Good man! How is what was not seen in the past... [up to] ...what was not seen in the past is now seen?"
49.36
Sengliang states: 'Relying on the four great elements of the desire realm' means cultivating and attaining the power of the divine eye based on the concentrations of the desire realm. 'All are signs of bones' means the consciousness of the divine eye is able to see impurity. 'Empty signs of all dharmas, seeing signs of causes and conditions' means perceiving both emptiness and existence. Baoliang states: Below this, the power of the divine eye is clarified. Clarifying the divine eye here means not only seeing form, but also seeing the good and bad minds of sentient beings, up to knowing the ultimate truth; therefore it is spoken of as knowing.
49.37
"If one sees all the physical marks of sentient beings... [up to] ...what was not known in the past is now known."
49.38
Sengliang states: Knowing sharp and dull faculties means knowing the faculties by relying on form. Touching clothing once to know the mind is knowing the faculties based on the body; knowing the mind by relying on form pertains in meaning to the divine eye, so below both 'knowing' and 'seeing' are named.
49.39
"Furthermore, good man! How is what was not known in the past... [up to] ...what was not known in the past is now known?"
49.40
Sengliang states: Next, the power of knowing past lives is clarified.
49.41
"Furthermore, good man! How is what was not known in the past... [up to] ...fully accomplishes the second merit."
49.42
Sengliang states: Regarding the sixteen mind-moments of the srotāpanna, the three truths are seen by way of cessation; formerly, seeing cessation was not thorough, and the three truths were unclear. Once cessation has been seen, thoughts arise and appear before one universally across the four truths; their mind is very far-reaching—these are the fruit's sixteen mind-moments. Baoliang states: Continuing below, next is clarified the knowledge of others' minds. Regarding knowing the initial mind-moment of the srotāpanna progressively up to the sixteenth mind-moment: when a śrāvaka wishes to know the initial mind-moment, grasping at dharmas they cannot attain it. If of sharp faculties, they must reach the seventh mind-moment before knowing it; if of dull faculties, they must reach the sixteenth mind-moment before knowing it. Bodhisattvas are not like this: they completely know each of the sixteen mind-moments in their progressive distinctions.
49.43
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle Forty-Nine
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