大般涅槃經集解 50
English (machine translation) 50
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50.1
Explaining the four immeasurable minds; extensively explaining the ten matters of eliminating remainder and severing karmic conditions; explaining the precepts having five kinds of mind: inferior, middling, superior, superior-superior, and superior-middling-superior; explaining the one hundred merits forming one of the thirty-two marks and the eighty minor characteristics; explaining that the Mahāparinirvāṇa Sūtra can cause sentient beings to depart from the twenty-five realms of existence; extensively explaining the vajra-samādhi.
50.2
Chapter on Virtuous King, Part Six
50.3
"Furthermore, good man! How does a bodhisattva... [up to] ...accomplishes and fulfills the third merit?"
50.4
Sengliang states: The third is the merit of the practice of the four equalities. 'Relinquishing loving-kindness and attaining loving-kindness': worldly loving-kindness gives joy with reference to relatives; if enemies and relatives are equal, then it is without reference to conditions. Conventional loving-kindness is conventional truth; real loving-kindness is ultimate truth. Or again, having conditions with signs is conventional truth, while having conditions without signs is ultimate truth. Baoliang states: The third merit takes loving-kindness and compassion as its essence. Relinquishing the loving-kindness of conventional truth and attaining the loving-kindness of the ultimate truth does not mean empty ultimate truth; it aims to clarify that the bodhisattva attains true signless loving-kindness manifested before them, which is not obtained from conditions. When ordinary beings practice loving-kindness, it must arise only when seeing a condition; bodhisattvas are not like this: their minds always harbor loving-kindness and compassion, not waiting for conditions before arising. Therefore, they relinquish the false loving-kindness of conventional truth and attain the true, supreme signless loving-kindness. Having explained the essence of loving-kindness, three points are then set forth below to clarify loving-kindness in terms of what is absent: first, relinquishing the loving-kindness with signs of icchantikas and the like; second, relinquishing the weak loving-kindness of pandakas and the like; third, relinquishing the intention of the two vehicles that lacks understanding accordant with principle. Having relinquished these three types of loving-kindness, one attains the true, signless loving-kindness of the Tathāgata.
50.5
"Furthermore, good man! How does a bodhisattva-mahāsattva... [up to] ...tenth, severing the two extremes?"
50.6
Sengliang states: Possessing the four equalities, one accomplishes the ten merits; this explains a complete cycle of practice. Baoliang states: The fourth merit takes ten matters as its essence. The ten matters are sympathetic joy and equanimity: being decisive about one's own body is the sign of sympathetic joy; the rest are mostly equanimity.
50.7
"What is roots deep and difficult to uproot?... [up to] ...cultivating the Mahāparinirvāṇa, their roots are deep and difficult to uproot."
50.8
Sengliang states: Diligence is the general name for the ten thousand practices; the ten roots below are its instances. Sengzong states: The essence of diligence is the nature of wisdom. The so-called root of faith explains why it is difficult to uproot. Baoliang states: First, regarding 'roots deep and difficult to uproot,' it is all diligence. If diligence is lost, there is a distinct mind, but no distinct practice. As with those of vigor, they directly turn away from all evil, do not enter the five desires, and cultivate only goodness as virtue. If this mind is established, no practice fails to be accomplished. Only the Buddha is the person of utmost diligence; therefore, it is also said that diligence is the root of the unsurpassed Path, from which all goods are born. Continuing below, twelve analogies are made to clarify the supremacy of the practice of diligence.
50.9
"How does one produce the thought of certainty regarding the body?... [up to] ...in one's own body produces the thought of certainty."
50.10
Sengliang states: When the ten roots are not uprooted, one knows for oneself that one is determined to attain Buddhahood. Baoliang states: Regarding the second, 'giving rise to certainty in one's own body': from previous teachings, learners had not yet embodied the great principle, their view of phenomena was not yet distinct, and they did not know that the body is the cause of Buddhahood. Now, in this teaching, one recognizes the nature of cause and fruit, knows the wondrous essence of the spiritual consciousness, and understands that saṃsāra relies on the tathāgatagarbha. There is determinate cultivation: practicing the causes to attain the fruits, one's mind never wavers, nor does one realize [it] prematurely; its only virtue is broad accommodation [of beings]. Being thus brave and resolute, the future fruit is sure to be attained. Baoliang states: Regarding the third, 'not inspecting fields of merit': if it were according to the methods of previous teachings, one would certainly have had to select a field of merit first before practicing giving; this was originally an expedient addressed to the inferior and foolish. Now, the bodhisattvas of the six practices have minds that already embody the principle, and they also possess stations of mindfulness different from ordinary beings; therefore, without asking whether it is a field or not a field, taking relinquishment alone as virtue, they give to all. If even the slightest trace remains, it immediately constitutes conceptual discrimination. If one does not cherish this mind, one will ultimately never tally with the principle.
50.11
"How does a bodhisattva not inspect fields of merit? […] does not inspect fields of merit or non-fields of merit."
50.12
Sengliang states: With a mind already determined upon the essential practice of bodhi, one's sole priority is delivering people first, and one does not inspect whether it is a field or not a field.
50.13
"What is called purifying the Buddha lands? […] this is called a bodhisattva cultivating the purification of Buddha lands."
50.14
Sengliang states: For one who practices loving-kindness, it has never been that they do not benefit sentient beings. Earlier, the mention of giving spoke of the benefit at the time of the cause; this cultivation of a pure land is the benefit at the time of the fruit. Sengzong states: Here, it specifically brings forth vows. It is also like in the Vimalakīrtinirdeśa Sūtra, where one takes a Buddha land for the sake of transforming sentient beings. Baoliang states: Regarding the fourth, 'cultivating the purification of Buddha lands': it encourages the cultivation of the ten virtues and the eradication of the ten non-virtues. If the ten virtues are complete, all evils are eternally extinguished, and merits are fully rounded, reaching the land of no land after the vajra-mind; this is true purity. Anything below this elucidates purity within form. Now, the bodhisattva makes vows to cultivate this virtue to receive and guide the inferior and foolish, showing the gradual foundation of fully equipping goodness.
50.15
"How does a bodhisattva-mahāsattva eliminate the remaining existence? […] a mahāsattva eliminates the remaining existence."
50.16
Sengliang states: The reason these two matters are explained together is that one wishes to address residual existence in a general manner. Why is this? The bodhisattva attains unconditioned loving-kindness; currently evil does not arise, but there is past residual karma of good and evil. Of those that can burden the practitioner, the roots and karma are heavy, being distinguished into two matters. There are light ones that are not counted; though light, they are troubles. To explain them generally, the three matters are collectively called residual karma. What is called 'residual existence' is the ignorance that obstructs the two fruits. Sengzong states: How could the wholesome karma of the four fruits be eliminated? Because that which can moisten it is eliminated, that which is moistened dries up and cannot bring about a fruit; this is called the elimination of karma. 'Residual existence' refers to the unconditioned fruit attained and realized by the practitioners of the two vehicles respectively. Regarding 'transforming the two fruits without fetters or karma': it means that without the fetters and karma of the three realms, the retribution body still exists, which is precisely nirvāṇa with residue; one must cast off the retribution body to attain that without residue. What is called 'two' means that the two vehicles are transformed together, and it is also called 'without residue', being two in relation to the preceding. If based on the Sarvāstivāda sūtras, the dull are transformed into the sharp; now it says that the Tathāgata is no longer the same as this bodhisattva, for by the power of the sūtra they can be eliminated. Baoliang states: The fifth is called 'eliminating residual existence', and the sixth is 'cutting off karmic conditions'. Now these two matters are explained through three chapter headings: first, residual retribution; second, residual existence. 'Residual retribution' clarifies the retribution of habitual nature. For instance, if one had much desire in the past, even after emerging from hell and being born among humans, one still has much desire, and so on. 'Residual karma' is precisely retribution in the human and heavenly realms that has not yet been exhausted. 'Residual existence' clarifies habitual obstructions beyond the three realms, such as the ignorance of the Small Vehicle, transforming the dull into the sharp.
50.17
"How does a bodhisattva cultivate a pure body? […] a bodhisattva-mahāsattva cultivates a pure body."
50.18
Sengliang states: Regarding the 'five kinds of minds': the five grades of mind attain the five grades; or it is also thus up to right view. What is called the 'initial generation of the mind' is equipped with fifty minds, called 'one determined mind'. What is called 'fulfilment' is equipped with fifty determined minds, called 'fulfilling one merit'. Sengzong states: The five grades of mind cultivate the ten virtues to make ten. If this mind is perfected, there are another fifty. Therefore, one hundred merits altogether make three thousand two hundred, forming the thirty-two marks. Baoliang states: Regarding the seventh, 'cultivating a pure body': the precept against killing from beginning to end has five kinds of minds. In discussing the ten thousand practices, none exceed the ten virtues; when the ten virtues are fulfilled, one then attains Buddhahood. When a bodhisattva is initially at the stage of nature, maintaining one precept has five grades of mind; if one maintains ten precepts, this forms fifty minds. When the thirty minds are fulfilled and one ascends to the first abiting, one again maintains the ten precepts, which again forms fifty. Fully possessing one hundred minds is called 'one hundred merits'. In this way, when the undefiled is fully completed throughout the ten stages, when one later attains Buddhahood, one returns to correspond to the thirty; hence there are thirty-two marks. Now it says that one hundred merits form one mark; if in terms of the ten stages there are ten thousand merits, it should say that they form one hundred marks. Why is it explained as forming thirty-two? The intention is that thirty-two are what is needed for a single region; if one takes each individual mark, it fully possesses the ten thousand merits. As for why one also cultivates the eighty minor characteristics: it is because in the world eighty people served eighty deities. However, ordinary beings had obtained marks long ago, and the deities they served were desired to have distinct marks from each other. Now, because the Tathāgata wishes to transform these people, all at once he causes these people to each see the deity they serve upon the Buddha's body. Having seen upon the Buddha's body that which their own family serves, they then take refuge and accept the Buddha's transformation. Below, from the twelfth day onward, it lists all the names of the deities served by their own families.
50.19
"How does a bodhisattva fully understand all conditions? […] this is called a bodhisattva fully understanding all conditions."
50.20
Sengliang states: Severing afflictions, cultivating bodhi, and knowing the severance of fetters, untying bonds amidst conditions—this is called fully understanding all conditions. Baoliang states: Regarding the eighth, 'fully understanding all conditions': it means properly and skillfully knowing the cognitive realm, without grasping at signs among the ten thousand phenomena. Having embodied causes and conditions as illusory and unreal, the conditioned is immediately non-existent. Having known that existence has nothing to exist, non-existence also has nothing to not exist. Properly embodying their nature like this, it is therefore called fully understanding all conditions.
50.21
"How does a bodhisattva keep distant from all enemies? […] this is called a bodhisattva keeping distant from all enemies."
50.22
Sengliang states: When conditions are fully understood, afflictions are exhausted; hence it is spoken of. Slandering the marks of the Vaipulya is an affliction that is not a fixed enemy; this speaks of fixed enemies. Baoliang states: Regarding the ninth, 'keeping distant from enemies': if one does not train in this sūtra, one can never eliminate the enemy of afflictions. Therefore, when a bodhisattva of the five dwellings has completely eliminated the fetters of the form realm, and the coarse delusions of the lower stages have already been severed, those remaining that have not yet been remedied are not called enemies; all are utilized as the path.
50.23
"How does a bodhisattva keep far away from the two extremes? […] fully accomplishes the fourth virtue."
50.24
Sengliang states: Cause and fruit are the two; it means that when afflictions are exhausted, cause and fruit are extinguished, and permanence is attained. Baoliang states: 'Removing the two extremes' means that the causes and fruits, ignorance and craving, of the twenty-five states of existence are all exhausted.
50.25
At that time, Bodhisattva All-Illuminating High Noble Virtue King […] there is no world that is not adorned and pure.
50.26
Sengliang states: Lands are of two kinds: those of the retribution of the Buddha's practices, and the lands ruled by the Buddha arising from the retribution of sentient beings' practices. To begin with, the dharmakāya has no fixed mark and no fixed location; sentient beings' lands have pure and defiled ones. When initially realizing the Way, one must dwell in a pure land of sentient beings. Why? Because the practices of sentient beings are ripe, and to correspond to pure sentient beings, one does not emerge in an evil land. One's own retribution land has no location, so there is no need to speak of a name; the Invincible Land is a sentient beings' land. What is called a 'pure land' is the place where Buddhahood is initially realized. As for this world now being pure: when Maitreya becomes a Buddha, this world will transform into purity to correspond to pure sentient beings, likewise not departing from a pure land. Baoliang states: Having finished enumerating and explaining the ten matters, among the assembly at that time there were those of an uncomprehending sort who said: 'Śākyamuni cultivated only nine matters and did not cultivate the pure land.' Therefore, Virtue King raised a question to express this doubt. Below, the Buddha replies: 'Among the Buddhas of the ten directions, there are none who do not cultivate the ten matters.' He replies that if a single cause is incomplete, one cannot attain Buddhahood; how could I alone lack this practice? It is because foolish people in the world say: 'This region has the sun and moon; other regions do not.' Those who generate such doubts: how do they differ from foolish people? The metaphor having been completed, for the inferior and foolish sort whose faith was not yet established, the Buddha pointed from afar to the Western Invincible Buddha Land to demonstrate it to beings, saying: 'It is my original land; where I dwell now is an apparition that came here to transform [beings].' Thus one should know that following these words, not a single Buddha responds to the world with defilement or purity; this matter is as clarified in the first virtue. Here, having already spoken of the purity of the Eastern Full Moon Tathāgata, how could the Full Moon Buddha over there doubt that the realm ruled by Śākyamuni is defiled? In reply, since that land is purely clean and the mind grasps at nothing, it cannot be equated with the difficulty raised by Virtue King here concerning fixed existence and fixed non-existence. Thus one should know that those two lands each articulate one side, causing all sentient beings to advance [on the path].
50.27
"Furthermore, good sons! How does a bodhisattva […] fully accomplish five such virtues?"
50.28
Sengliang states: The fifth and sixth are the merits of heavenly practice, yet the text of the sūtra does not state this explicitly. Relying on other sūtras, the four dhyānas are heavenly practice, and these five are the basis of cultivating dhyāna. Sengzong states: All are conditions for dhyāna. If one's faculties [are defective] or one is born in border lands, how could one cultivate dhyāna and samādhi? Baoliang states: The fifth virtue takes five matters as its essence. The first and second, because of leaving difficulties, enable the cultivation of samādhi. The third and fourth, because of causes and conditions planted in past lives, are protected by devas and loved by humans. The fifth matter is precisely the fruit of samādhi. Having finished explaining the five matters, Virtue King now clings to the previous teachings to raise a challenge: 'In the past it was said that because of giving one attains these five matters; now why do you say that because of the Mahāparinirvāṇa Sūtra one attains the five matters?' The Buddha replies: 'In past days, attaining the five matters because of giving was indeterminate and impermanent; now, attaining these five matters because of nirvāṇa is determinate and permanent, and one even attains the undefiled.' Thus one knows that in the teachings prior to the Lotus Sūtra, none entered the Way. If there were any who genuinely attained the Way, it should not be said to be not undefiled. Examining these words, one should know that there was no accord with the principle.
50.29
All-Illuminating High Noble Virtue King […] fully accomplishes the fifth virtue.
50.30
Sengliang states: 'Determinate' and 'permanent' correspond one by one to the preceding five matters. The 'disease of thirst and craving' corresponds to the four below 'indeterminate'. 'Also having portions and having fruits' means having the portions and fruits of the three realms of existence, impermanent and subject to change. 'Vajrasamādhi': equipped with the above five matters, one will surely attain the four dhyānas. Vajrasamādhi is supreme among samādhis, and its virtues are described. Baoliang states: Both clarify samādhi, the former being shallow and the latter deep. Here there are three sections: first, accomplishing the ten thousand practices within the practice of emptiness; second, clarifying that it is the king of all samādhis and the fruit of the ten thousand practices; third, clarifying that it not only understands emptiness but also the myriad existents.
50.31
"Furthermore, good sons! How does a bodhisattva […] fully accomplishes the sixth virtue."
50.32
Baoliang comments: The sixth merit has the vajrasamādhi as its essence. The vajrasamādhi is precisely omniscience. At that time, the defilements of the truth of origin are completely exhausted, while the essence is still characterized by suffering and impermanence. When the karmic fruition of suffering also passes away, the aśaikṣa fruit of buddhahood naturally arrives; thus, at the time of the diamond mind, effortful practice is first fulfilled. It is termed 'learning buddhahood' and cannot yet be called aśaikṣa; this is why vajra is said to be the ultimate of all samādhis. Within all these merits, they are briefly divided into eight sections: First, from 'It is fully able to shatter all dharmas' onward, it clarifies that upon attaining the vajrasamādhi, one's knowledge of the principle of conventional truth reaches the utmost. Second, from 'Abiding in this stage, up to not seeing even a single sentient being as real' onward, it clarifies that one universally sees the principle of the ultimate truth with complete thoroughness. Third, from 'all samādhis come and belong to it' onward, it clarifies that upon attaining this samādhi, all samādhis come to belong to the vajrasamādhi. Fourth, from 'Just as when a person bathes in the great ocean' onward, it clarifies that upon attaining this samādhi, not only do they belong to it, but one takes these various samādhis as one's essence, and within a single mind one can employ all samādhis. Fifth, from 'If there is a bodhisattva who abides in the vajrasamādhi, seeing all dharmas without obstruction' onward, it clarifies that the attainment of the divine eye superknowledge is fulfilled. Sixth, from 'Just as Mount Yugandhara' onward, it clarifies that the superknowledge of the exhaustion of outflows is fulfilled. Seventh, from 'If there is a bodhisattva who abides in the vajrasamādhi, who in a single thought can transform their body to be like a Buddha' onward, it clarifies that the bodily superknowledges are fully equipped and functioning. Eighth, from 'Just as a diamond in the sunlight has indefinite colors' onward, there are three successive similes praising the vajrasamādhi, showing that it can perform various manifestations and adaptations, leaving none without benefit. The proof that at the time of the diamond mind fetters are forever exhausted and illumination of the principle is complete is precisely grounded in this passage.
50.33
"The bodhisattva-mahāsattva who cultivates the Mahāparinirvāṇa [...] up to fully perfecting the prajñāpāramitā."
50.34
Sengzong comments: The first section praises the fulfillment of the myriad practices within the contemplation of emptiness.
50.35
"Good son! Just as a diamond, whatever it aims at [...] cultivates and gathers all other remaining samādhis."
50.36
Sengzong comments: The second section clarifies that it is the king of all samādhis and the fruition of the myriad practices.
50.37
"Good son! If there is a bodhisattva who firmly abides in such [...] up to the ten directions being also like this."
50.38
Sengzong comments: The third section clarifies that one not only comprehends emptiness, but also perceives existence.
50.39
"Good son! Just as Mount Yugandhara [...] yet originally has no thought of saying, 'I can extinguish [them].'"
50.40
Sengliang comments: The fourth section clarifies that it can extinguish all delusions.
50.41
"If there is a bodhisattva who firmly abides in such [...] each hearing it according to their own understanding."
50.42
Sengzong comments: The fifth section clarifies that one possesses the power of operational transformation.
50.43
"A bodhisattva firmly abiding in such a samādhi [...] sees all dharmas as originally markless."
50.44
Sengliang comments: The sixth section further adduces the sphere of emptiness, stating that the reason all virtues are accomplished is truly due to properly discerning emptiness.
50.45
"Why is it called the vajrasamādhi? [...] fully accomplishes the sixth merit."
50.46
Sengliang comments: Possessing the five matters above, one must attain the four dhyānas. The vajrasamādhi is supreme among samādhis, and its virtues are described. It has two capacities: first, destroying existence; second, accomplishing the six pāramitās. 'There is nothing it does not shatter' serves as a simile for destroying existence above. 'All come and belong to it' is to serve as a simile for accomplishing the myriad practices: first it describes where the dharmas belong, and the six below are its similes. 'Without obstruction' describes the six superknowledges to expand upon the capacity of the vajra: first it summarizes all superknowledges, and later specifically explains three superknowledges only. Sengzong says: The seventh section explains the name 'vajra.'
50.47
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 50
50.48
The Collected Commentaries on the Nirvāṇa Sūtra in seventy-one fascicles. In the past, during the Kyōhō era, an ancient manuscript was obtained from the sūtra storehouse of Saidai-ji, and I copied it. That manuscript had yellow scrolls and red rods, an elegant object of antiquity. By chance, nine scrolls were missing. Those missing were from the forty-first to the fiftieth, among which only the forty-third was preserved. Lamenting that it was incomplete, I searched for it in various quarters. I heard that at Ryōun-in on Tōeizan in the martial capital, the former Senior Archbishop Jikkan kept it as a secret treasure. His manuscript, in turn, lacked the ten scrolls from the first to the tenth. In the past, when Huiguang of the Kaidan-in went to the Eastern Capital, he spoke with Jikkan, wishing to exchange copies to supplement their missing parts. Fortunately, obtaining the postscript of Jikkan's manuscript, he collated it with the Enryaku-ji manuscript. Before long, it was copied, and the wish was fulfilled. The Archbishop also supplemented his missing portions. This year, the gēngshēn year, during moments of leisure, wishing to supplement the missing parts of the ancient Saidai-ji manuscript, I personally prepared the sūtra scrolls with coarse paper. From the twentieth day of the third month to the twenty-third day of the fifth month, rubbing my ailing eyes, I copied the nine scrolls. The mounting being completed, I deposited them in that temple. In less than a year, three manuscripts are fully complete; is this not delightful? May the merit universally reach the spirits of the three realms, and the planted causes ultimately realize the fruit of the four virtues.
50.49
Time: Genbun 5, cyclical year gēngshēn, the waning moon of the sixth month.
50.50
Reverently recorded by Jōkei, a man of leisure of Hōshō-in, former concurrent abbot of both the Shingon and Shinzen Cloisters of Tōdai-ji and former director of Kaidan-in, residing at the Hokurin Hermitage. Age: fifty-six. Monastic age in total: thirty-eight; separate: twenty-eight.
Linked texts (1)
- 大般涅槃經集解 — Classical Chinese