大般涅槃經集解 54

English (machine translation) 54

Language: English

54.1

Adducing eleven points to explain the meaning of Lion's Roar; Lion's Roar's six questions inquiring about buddhadhātu; Answering the first question; Answering the second question; Answering the third question; Answering the fourth question; Revealing that sentient beings do not see the buddhadhātu because they are covered by ignorance and are yet unable to cross the river of the twelve causes and conditions, just like a hare or a horse; Explaining the twelve causes and conditions in terms of heavy causes and heavy results; Explaining that the twelve causes and conditions are profound, neither severed nor eternal, and not what is seen by the two vehicles; Explaining that the knowledge seeing the twelve causes and conditions is of four kinds; Explaining that the twelve causes and conditions are precisely the Middle Way buddhadhātu.

54.2

Chapter 23: Lion's Roar

54.3

Sengliang states: Answering the thirty-fourth question: 'Among all phenomena, there is in all of them the nature of peace and bliss; we only pray that the Great Sage Honored One will analyze and explain it for my sake.' Above, the causes and results of long life and adamantine nature, the five practices, and the ten virtues possessed many different avenues of meaning; speaking broadly, they are not separate from the cause and result of nirvāṇa and the buddhadhātu. Now he clarifies that although the name 'nature' is the same, cause and result are distinct: if one understands it, one does not go astray, as exemplified by Lion's Roar's question; if one does not understand it, one goes astray, as exemplified by Kāśyapa's question later. Since the preaching of the Dharma had gone on for a long time and the minds of the assembly were already fatigued, he instructed the assembly to ask questions. Because Lion's Roar excelled at asking about the buddhadhātu, the chapter is named after the questioner. Sengzong states: Up to this point, the first part clarified the principle and teaching of the sūtra, which is the sūtra's fundamental text. Since the teaching is complete and the principle is perfect, capable of eliminating evil and generating good, with power and function far broader and superior to other scriptures, the second part extensively praised it. Since it has such superior benefits, how could one not cultivate practice in reliance on the sūtra? Therefore, the third part extensively clarified the five practices and ten virtues. Now, the arising of practice depends exclusively on illuminating the objective realm, and the marvel within the realm is solely the buddhadhātu. From here on, he answers the thirty-fourth question: 'Among all phenomena, there is in all of them the nature of peace and bliss.' Now, sages resonate with and influence one another; knowing that the time for the reply was now, in response to the capacity he prompted the question. Although his words were addressed to Lion's Roar, the import of what he pointed to was actually answering Kāśyapa's question. Baoliang states: 'Lion's Roar' and 'Kāśyapa' jointly answer the thirty-fourth question. Above, the essence of practice has already been clarified; now next, he clarifies the conditions that prompt practice. If one does not recognize the nature of cause and result, one will not accomplish the Middle Way; therefore, he next questions practice in terms of conditions. Now, he extensively clarifies the essence of the nature of cause and result, so that beings may recognize it and accomplish their practice, thereby swiftly escaping birth and death. Zhixiu states: The third major division of the sūtra re-clarifies the meaning of the buddhadhātu. Broadly divided, there are eight sections: first, setting forth the six questions together with the replies discussing the buddhadhātu; second, clarifying the Middle Way; third, clarifying bondage and liberation; fourth, explaining the cultivation of the Path; fifth, clarifying the transformation of obstacles; sixth, exhortation; seventh, explaining non-retrogression; eighth, extensive praise. Mingjun notes: The preceding five practices and ten virtues extensively explained practice; the two chapters from here on extensively explain the objective realm. The broad division into eight sections does not differ from this explanation.

54.4

At that time, the Buddha addressed the entire great assembly: […] has come to question me and I was unable to answer?'

54.5

Sengliang comments: Previously, cause and effect were both called the buddhadhātu. If one does not explain and recognize their difference, cause and effect will both be obscure. Obscurity breeds doubt, and doubt leaves existence and nonexistence undecided; hence [the Buddha] commands them to resolve their doubts. Sengzong says: Being about to clarify the domain of the cause-and-effect buddhadhātu, he first lists in detail what is doubted, encouraging them to ask. Sengliang says: Awakening differs and karmic capacities are not uniform, so now it is appropriate to give a general proclamation. For the sake of the path of the multitude, he reviews and raises questions on dharmas. Baoliang says: In a broad division, what Lion's Roar discusses does not exceed ten sections. First, Lion's Roar poses six questions, and the Buddha gives six answers; they first debate back and forth, clearly establishing the essence of the nature of cause and effect. In cultivating the path, if the mind has no basis, practice is also difficult to advance; thus he first clarifies the nature of cause and effect, so that there is a guiding compass. Second, he encourages faith. If one's resolute faith regarding the nature of cause and effect is not yet settled, he encourages relying on the twelve divisions of the canon, examining cause and observing effect in terms of the response Buddha, observing why the Tathāgata's physical and verbal karmas manifest. If he manifests in the world for the sake of beings and not for his own person, one knows that in all the world there is an ultimate, sublime fruit; its principle being necessarily so, it enables [beings] together to cultivate causes and head toward it. Third, he clarifies bondage and liberation. If resolute faith regarding this nature of cause and effect is not established, it is called bondage; if one can rest in the great principle and generate deep, resolute faith, it is called liberation. Fourth, he analyzes the cultivation of the path. If one wishes to attain liberation from bondage, it must depend on cultivating the path; therefore, after bondage and liberation, he clarifies that there is a path to be cultivated. Fifth, he clarifies the transformation of hindrances. When living beings hear these profound words, it is difficult for them to apply their minds; if one does not entice them with proximate matters, there is no way for them to enter the principle. Therefore it is said that one should cultivate the body, moral discipline, the mind, and wisdom, which can transform heavy karma into light experience among humans and gods; if it were not so, light karma would be experienced heavily. Thus, sixth, following this, he encourages cultivation. If one wishes to quickly leave heavy hindrances behind, one must cultivate the path; without this, it is difficult to leave hindrances behind. Seventh, he presents the persons capable of cultivating the path. Since living beings have heard that there is cultivation of the path but do not yet know the method of cultivation, he now clarifies its characteristics extensively. Eighth, he praises the virtues of those who cultivate the path. Ordinary persons are narrow and inferior in aspiration, thinking that eating one hemp seed and one grain of rice a day is an intolerable suffering. Therefore, he next analyzes the virtue of such a person, showing that one who practices the Dharma tastes its flavor and does not perceive it as toil; abiding in suffering to receive and transform [others] is like the bliss of the third dhyāna. Ninth, he praises the sūtra. Unless one awakens within this sūtra, there is no way for one's practice to be accomplished and possess unfathomable virtues. Tenth, he praises the Buddha and the sūtra's lines. The Buddha resides as the master of conversion and is able to cause the multitude of beings to receive the Dharma and attain bliss; with such grace and virtue, how could one not praise him?

54.6

"At that time, in the assembly there was a bodhisattva [...] the Tathāgata in his great compassion again condescended to grant permission."

54.7

Sengliang comments: Even if the Buddha had not commanded them to ask, the turn had already arrived and the compassionate intention descended; thus he complied with the command. Baoliang says: For the assembly to attain awakening at this time, it was suitable for it to depend on Lion's Roar; therefore, he emerged in response to the occasion.

54.8

"At that time the Buddha said to the great assembly [...] 'For this reason, he now wishes to roar the lion's roar before me.'"

54.9

Sengliang comments: If one does not discuss the questioner's virtue, the listeners will not be earnest; thus he praises him generously. Regarding 'wishing to roar the lion's roar': 'lion' is an epithet of fearlessness, which only a Buddha fully possesses. Bodhisattvas of the tenth ground possess the three practices and can emulate the Buddha's roar; their virtue is also by no means shallow. Baoliang says: The reason he first offers praise and encourages the great assembly to show respect and make offerings is that he wishes to cause those who receive awakening to arouse an earnest and profound mind.

54.10

"Good sons! Just as the lion king knows his own bodily strength [...] he can roar the lion's roar, a true lion king."

54.11

Sengliang comments: Explaining the meaning of the Buddha's roar: first, bodily strength and wisdom are the fruit, and the three practices are their foundation. The Buddha is endowed with these many virtues, and therefore can roar. The four feet are moral discipline; the three practices are compared to the rock cavern. Shaking the tail and uttering the sound refers to the activities of great compassion. Baoliang says: The body is the dharmakāya. Strength refers to the ten powers. The teeth are the functions of sarvākārajñatā. The four feet are the four bases of psychic power (ṛddhipāda). Abiding safely in the rock cavern is the profound tranquility of the four dhyānas. Shaking the tail and uttering the sound is great loving-kindness and compassion.

54.12

"[At] dawn, emerging from the cavern, yawning and stretching, looking around in the four directions, uttering a voice and roaring."

54.13

Sengliang comments: These four virtues are the characteristics of the benefit of shaking the head and roaring. Baoliang says: Below this, it directly describes the Tathāgata responding to the three realms to transform living beings. 'Dawn' refers to living beings' capacities being aroused and opening to awakening. Responding to their resonance, he emerges from the cavern of the four dhyānas. 'Yawning and stretching' refers to emitting light and shaking the earth. 'Stretching the jaws' refers to preaching the Dharma. 'Looking around in the four directions' is a metaphor for the four unobstructed knowledges.

54.14

"For eleven matters. What are the eleven? [...] the great fragrant elephants flee in terror, dropping dung."

54.15

Sengliang comments: He explains the beneficial functions.

54.16

"Good sons! Just as that jackal [...] can never roar the lion's roar."

54.17

Sengliang comments: He cites the śrāvaka's lack of the lion's roar.

54.18

"If a lion cub has just completed three years, then it can roar like the lion king."

54.19

Sengliang comments: He cites the bodhisattva's possessing the lion's roar.

54.20

"Good sons! The Tathāgata, the Fully Awakened One, with the teeth and claws of wisdom [...] abides peacefully in the pure cavern-dwelling of the four dhyānas."

54.21

Sengliang comments: This matches the earlier matter of [dwelling] in the cavern.

54.22

"Roars the lion's roar for all living beings, destroying the armies of Māra."

54.23

Sengliang comments: This matches the first, manifesting as a lion.

54.24

"Reveals to the assembly the ten powers."

54.25

Sengliang comments: This matches the second, testing his own bodily strength.

54.26

"Opens the places of the Buddha's practice."

54.27

Sengliang comments: This matches the third, wishing to make the dwelling place pure.

54.28

"Makes a refuge for those of wrong views."

54.29

Sengliang comments: This matches the fourth, wishing to let the cubs know the place.

54.30

"Soothes the multitudes terrified of saṃsāra."

54.31

Sengliang comments: This matches the fifth, wishing that the herds have no fearful minds.

54.32

"Awakens living beings sleeping in ignorance."

54.33

Sengliang comments: This matches the sixth, wishing to cause those asleep to awaken.

54.34

"Causes those practicing bad dharmas to produce repentance."

54.35

Sengliang comments: This matches the seventh, causing heedless beasts not to be heedless.

54.36

"Opens and reveals to all living beings with wrong views, so as to make them know that the six masters do not possess the lion's roar."

54.37

Sengliang comments: This matches the eighth, wishing to make the various beasts come and take refuge.

54.38

"So as to shatter the haughty arrogance of Pūraṇa and the others."

54.39

Sengliang comments: This matches the ninth, taming the fragrant elephants.

54.40

"So as to cause the two vehicles to produce a mind of remorse [...] so as to cause the bodhisattvas to produce the mind of great strength."

54.41

Sengliang comments: This matches the tenth.

54.42

"So as to cause the fourfold assembly of right view [...] so that the followers of the fourfold assembly do not produce terror."

54.43

Sengliang comments: This matches the eleventh.

54.44

"From the cavern-dwelling of noble practice, pure practice, and divine practice [...] the Tathāgata is eternally abiding and without change."

54.45

Sengliang comments: This matches the latter four metaphors, explaining the Dharma that is roared, expressing them complementarily to make the meaning exhaustive.

54.46

"Good sons! Although śrāvakas and pratyekabuddhas follow [...] they still cannot roar the lion's roar."

54.47

Sengliang comments: This matches the jackal.

54.48

"If a bodhisattva of the ten abodes can cultivate these three practices, you should know that such a one can roar the lion's roar."

54.49

Sengliang comments: This matches the lion cub necessarily being able to roar after three years.

54.50

"Good sons! This Lion Bodhisattva [...] make offerings, revere, honor, and praise [him]."

54.51

Sengliang comments: Citing the metaphor, he sums it up and encourages veneration.

54.52

"At that time the World-Honoured One said to Lion's Roar [...] 'Whatever you wish to ask, you may now ask as you please.'"

54.53

Sengliang comments: Praise having concluded, he again encourages him to question.

54.54

Lion's Roar Bodhisattva-mahāsattva said to the Buddha: "World-Honoured One, what is the buddhadhātu?"

54.55

Daosheng says: He asks about the essence of the buddhadhātu. Sengliang says: The second asks about the essence of the buddhadhātu. Sengzong says: There are six questions in all. The first three questions ask about the nature of cause and effect; the latter three questions ask about the meaning of seeing it, in order to verify its existence. This asks about the nature of the fruit. The fruit is the ultimate principle, which is why [the Buddha] prompted him to ask about it first. The answer below takes the essence and characteristic of awakening, divine wisdom, being unchanging, as the nature. The fundamentally existing principle of natural authenticity lies beyond all transformations; only when practice is complete and illumination is all-pervading does one first meet this principle. It is explained as the nature not apart from divine wisdom. Baoliang says: He poses the question by raising both essences, cause and effect. 'Is' means 'made as'. That is, what is it that is named the essence of the nature of the fruit? What is it that is named the essence of the nature of the two causes?

54.56

"For what reason is it named the buddhadhātu?"

54.57

Sengliang says: The second asks about the meaning of 'nature'. Sengzong says: This asks about the causal nature. That is, the meaning of being unchanging can obtain in the fruit, but by what principle is it called 'nature' in the cause? Baoliang says: He demands the reason for the essences of the natures of cause and effect: for what reason do they receive the name 'nature'?

54.58

"Why is it also named permanence, bliss, self, and purity?"

54.59

Daosheng says: From 'For what reason' to here is the second question. Having asked that the buddhadhātu takes producing from seeds as its meaning, and since it is thus subject to arising and cessation, why is it also named permanence, bliss, self, and purity? Sengliang says: The third asks why it can be called by the four meanings of permanence and so forth. Sengzong says: It asks comprehensively about cause and effect. Baoliang says: It specifically asks about the nature of the fruit. Why is it solely called permanence, bliss, self, and purity?

54.60

"If all living beings possess the buddhadhātu [...] the buddhadhātu possessed by all living beings."

54.61

Daosheng says: If the buddhadhātu cannot be severed, then it already has efficacy and function, and resides intimately within a person's body; in principle it should be visible, so why is it not seen? Sengliang says: The fourth asks: if it is certainly within the body, why do they not see it themselves? Sengzong says: He raises seeing in order to analyze the meaning of existence and nonexistence. Baoliang says: This asks about the dharmas that obstruct. If it definitely exists, why is it not seen?

54.62

"Abiding in what dharmas do bodhisattvas of the ten abodes see it indistinctly? Abiding in what dharmas does the Buddha see it distinctly?"

54.63

Daosheng says: He does not doubt that the bodhisattva does not see it distinctly; rather, he questions their being able to see it at all. The buddhadhātu is exceedingly profound; only when equipped with all goods can one see it. Abiding in what dharmas can a bodhisattva see it? Sengliang says: This is the fifth question. Sengzong says: Below there are two difficulties, both revealing the meaning of seeing, but this question is based on practice. Baoliang says: This asks about the method for eliminating hindrances.

54.64

"With what kind of eye do bodhisattvas of the ten abodes see it indistinctly? With what eye does the Buddha see it distinctly?"

54.65

Daosheng comments: Since it was stated that they attain seeing, with what eye do they see? It is by taking the Buddha in contrast to them. Sengliang comments: This is the sixth question. Sengzong comments: Previously, seeing was distinguished based on practice; here it is based on the eye, precisely because of differences in the cause. Baoliang comments: This asks why they do not see clearly. Because of what eye do [bodhisattvas of] the tenth stage not see clearly? And among the five eyes of a Buddha, which eye does he use to see clearly alone?

54.66

The Buddha said: "Excellent, excellent, good man! […] With what eye do the Buddhas, the World-Honoured Ones, see?"

54.67

Sengliang comments: Merit and wisdom differ in their scope and depth. Why is this? Committing transgressions follows one's passions and is easy; cultivating merit goes against one's desires and is difficult. Being difficult, it is achieved only through self-exertion; being easy, it arises spontaneously without prodding. The cessation of suffering and the arising of joy is called 'merit' (fu), and obtaining without losing is called 'virtue' (de). Thus, of all the manifold goods, none are not merit and virtue. Among them, that which comprehends the real is specifically termed 'wisdom'. Therefore, in the stage of the aśaikṣa, both of the two are fully possessed. Sengzong comments: The praise offered before and after is simply to arouse the minds of the people of the time. Baoliang comments: This explains that it is by being fully endowed with these adornments that one comes to recognise this principle of cause and effect.

54.68

Bodhisattva Siṃhanāda said: "World-Honoured One, […] what is termed the adornment of merit?"

54.69

Sengliang comments: Intending to distinguish their characteristics, he raises a question to stimulate the exposition. Sengzong comments: He requests an explanation of its meaning, wishing to give rise to the subsequent questions.

54.70

"Good man, the adornment of wisdom […] up to prajñā not being prajñāpāramitā."

54.71

Sengliang comments: Designating the stages as practice, all are named after understanding the principle; all are wisdom. The merit of ordinary beings who grasp at signs cannot cross over birth and death, and thus is not merit, and so on up to not being prajñā. Sengzong comments: Below there are three layers of explanation. This first one takes abiding below as merit, and the higher abodes as wisdom. Baoliang comments: The first is that from the first stage to the tenth stage, taking the correct contemplation of unpolluted, empty understanding that forgets marks within conditions as the adornment of wisdom, and taking the contemplative knowledge of the tenth stage as the adornment of merit. These are both essential, and this distinction is drawn from their respective senses.

54.72

"Furthermore, good man, the adornment of wisdom […] śrāvakas, pratyekabuddhas, and bodhisattvas of the nine abodes."

54.73

Sengliang comments: From śrāvakas up to the ninth stage, because the subtle defilements have not yet been exhausted, they cannot see the buddhadhātu even slightly, and thus cannot be termed 'wisdom'. The above spoke of ordinary beings; this speaks of noble persons.

54.74

"Furthermore, good man, the adornment of merit […] having no retribution, unimpeded, and permanently abiding."

54.75

Sengliang comments: The dharmas of the learner (śaikṣa) are merit; the non-learner (aśaikṣa) is wisdom.

54.76

"Good man, you now fully possess these two adornments […] these two adornments can answer this meaning."

54.77

Sengliang comments: He concludes the two adornments and raises the questions and answers.

54.78

Bodhisattva-mahāsattva Siṃhanāda said: "[…] being of one kind or two kinds is the characteristic of ordinary beings."

54.79

Sengliang comments: It was said above that conditions of existence are called merit and are the dharmas of ordinary beings. If so, within all dharmas there are not two. One endowed with the two should not ask, much less be able to answer!"

54.80

The Buddha said: "Good man, if there is a bodhisattva […] then he can understand and know the one kind and the two kinds."

54.81

Sengliang comments: Being able to know the one kind and the two kinds: the one is nirvāṇa, and the two is birth and death. Both are distinguished in terms of existence; it is by possessing both that one sees, and one should not say that all existence is defilement.

54.82

"If one says that all dharmas have neither one nor two […] all dharmas have neither one nor two."

54.83

Sengliang comments: This refers to saying that both existence and non-existence are distinctions of worldly truth.

54.84

"Good man, if one says 'one' or 'two' […] one endowed with the two adornments can ask and can answer."

54.85

Sengliang comments: Ordinary beings see neither the permanent nor the impermanent.

54.86

"Good man, as for your question, 'What is the buddhadhātu?' […] I shall analyse and explain it for you."

54.87

Sengliang comments: Intending to answer the question, he first cites the question and admonishes him to listen well.

54.88

"Good man, the buddhadhātu is called supreme emptiness (paramārtha-śūnyatā)."

54.89

Daosheng comments: This answers the question concerning the essence of the buddhadhātu. One must first see the non-empty, and only then is seeing emptiness the supreme truth. Supreme emptiness already contains the non-empty within it. The Buddha is the first to see it, and therefore only the Buddha is the buddhadhātu. Bodhisattvas of the tenth abode may also be called 'seeing', and down to students of the Great Vehicle, they may also be so designated. The reason supreme emptiness is cited as the buddhadhātu is precisely because its meaning and category are identical, encompassing the lower levels of study to advance future disciples, not constrained by the notion of permanence yet never incorrect; it can certainly answer Fearless's question. Sengliang comments: The sphere of the Buddha's wisdom is the causal nature. Sengzong comments: This answers the first question. The first question was about the fruition; now the answer states that through awakened comprehension one is a Buddha, and below, 'nature' is renamed 'supreme emptiness', citing the sphere to distinguish the function of the fruition-wisdom. What lies below the sphere does not exceed permanence and impermanence; permanence is the ultimate within principle, and is therefore termed 'supreme'. Emptiness is the diamond [vajra-like contemplation], for since its essence is suffering and origin and cannot escape decay, it can be emptied. Baoliang comments: The first question had two senses, and now the answer also makes two distinctions. First, he presents the nature as fruition. The fruition of Buddhahood is Suchness (tathatā), taking the dharmatā as its essence, devoid of all characteristics and transcending the hundred negations; hence it is named 'supreme emptiness'.

54.90

"Supreme emptiness is called wisdom."

54.91

Daosheng comments: Seeing partially without seeing both is not termed wisdom. Sengliang comments: The wisdom by which the Buddha illuminates the sphere is the nature as fruition. The reason sphere and wisdom are both cited is that wisdom takes the illumination of the sphere as its function. If the sphere were not profound, there would be no way to manifest the capacity of wisdom; if the illumination of wisdom were not clear, there would be no way to express the depth of the sphere. Only when sphere and wisdom mutually prompt each other does the work of wisdom become manifest. The 'supreme truth' is nirvāṇa; in nirvāṇa, both the ultimate and the conventional are real, and it is collectively termed the 'supreme truth'. 'Emptiness' is birth and death; birth and death is conventional and entirely illusory, and is collectively termed 'emptiness'. Sengzong comments: Having previously cited the sphere, he now clarifies that well understanding both the supreme and emptiness is precisely named the wisdom of the Buddha-fruition capable of illumination. Baoliang comments: Having explained the nature as fruition, he now first cites the essence to identify wisdom. If one does not distinguish the essence based on function, there is no way to express the difference between cause and fruition nature; therefore, he explains that the manifold virtues of the Buddha-fruition take only supreme emptiness as their essence.

54.92

"That which is called emptiness does not see emptiness and non-emptiness."

54.93

Daosheng comments: Grasping only the former phrase is not the supreme truth. Sengliang comments: This explains the emptiness of the sphere. Birth and death has delusion as its root; because there is nothing seen, [it is called empty]. Sengzong comments: This eliminates the people of the two vehicles. When the people of the two vehicles abide in the equality of non-arising, they are also termed 'supreme', while the Buddha-fruition, dwelling beyond birth and death, is also termed 'supreme'. Human sentiment might suspect they are conflated, and therefore he distinguishes them, stating that the two vehicles see neither emptiness nor non-emptiness. Baoliang comments: The essence of the Buddha-fruition is complete, and its understanding of the Middle Way is ultimate; at that time, it no longer sees emptiness and non-emptiness as different, but only as the single mark of marklessness. Emptiness and non-emptiness have nothing by which they differ; hence it is said that only the wise can see emptiness and non-emptiness. The understanding of the six practices is entirely like this.

54.94

"The wise see emptiness and non-emptiness, permanence and impermanence, suffering and bliss, self and non-self."

54.95

Daosheng comments: This explains those who see both. Sengliang comments: This explains the supreme truth of the sphere. Nirvāṇa takes wisdom as its primary; because it eliminates inversion, it is non-empty. Sengzong comments: Knowing both principles refers to Buddhas and bodhisattvas.

54.96

"Emptiness is all of birth and death."

54.97

Sengliang comments: This re-explains emptiness. As for birth and death, ultimately it has no self-nature, and conventionally it is impermanent; hence it is named empty.

54.98

"Non-emptiness is mahānirvāṇa […] 'Self' is mahānirvāṇa."

54.99

Sengliang comments: This re-explains the supreme truth. Nirvāṇa ultimately also has no self-nature, but conventionally it is permanently abiding; hence it is named non-empty. Baoliang comments: Formerly, worldly truth was explained as existence, and supreme truth as non-existence. Now, he explains that birth and death is illusory and false, empty of self-nature, and thus named empty; nirvāṇa is true and wondrous existence, and thus named non-empty. Therefore, according to our school's understanding, birth and death at both times is non-existent, while nirvāṇa at both times is not non-existent. Why is this? On the day of constructing the cause, its essence is already false and deceptive. When it comes to contemplative understanding, illumination reveals not a single real thing. Thus, investigating both times, neither has self-nature; both are inverted, illusory existence. Now, the spiritual understanding of sentient beings is already present at the causal stage; eliminated by cultivating the path, the conventional is exhausted and the real appears, and at both times it is not empty. Therefore, nirvāṇa is called non-empty, and birth and death is called empty."

54.100

"Seeing all as empty and not seeing the non-empty […] not seeing the self is not termed the Middle Way."

54.101

Daosheng comments: That which does not see one-sidedly is the essence of the buddhadhātu. Sengliang comments: This explains the Buddha's wisdom. First distinguishing that one-sided seeing is wrong, the Buddha uses what is not correct to reveal what is correct. Sengzong comments: Speaking in terms of principle, how could one not recognise it? But speaking in terms of teaching, they simply produce exclusively an understanding of emptiness; because their understanding is one-sided, it is not termed the Middle Way.

54.102

"The Middle Way is called the buddhadhātu."

54.103

Sengliang comments: By citing un-biased seeing to show that illumination leaves nothing unencompassed, it is therefore termed 'Buddha'. Sengzong comments: This points to the nature at the stage of fruition. Baoliang comments: Only the buddhadhātu of the Buddha-fruition is the understanding of the principle of the Middle Way.

54.104

"For this reason, the buddhadhātu is eternal and unchanging."

54.105

Daosheng comments: If it is not one-sided, then nothing is not real. Sengliang comments: This concludes why wisdom is the Buddha. When illumination is comprehensive, delusions are exhausted; when delusions are exhausted, there is no change. Baoliang comments: This follows from the essence of the fruition-nature. Just now it was said that seeing all as empty and not seeing the non-empty is not termed the Middle Way; below, he cites the failure of the two vehicles to see in order to clarify it by contrast.

54.106

"Covered by ignorance, all sentient beings are unable to see it."

54.107

Daosheng comments: One cannot take their not seeing it as meaning that it is impermanent. Sengliang comments: This answers the third question. The sphere exists permanently, but being covered, they do not see it.

54.108

"Śrāvakas and pratyekabuddhas see all as empty […] because they lack the Middle Way, they do not see the buddhadhātu."

54.109

Sengliang comments: This reveals the persons who do not see. Because they do not see the sphere, their wisdom is likewise lost along with it. Baoliang comments: The contemplative path of the three vehicles is one-sided; not seeing supreme emptiness, they do not practice the Middle Way. Since the practice of the Middle Way is not established, how could they attain seeing the buddhadhātu?

54.110

"Good man, those who do not see the Middle Way […] second, the practice of fixed suffering; third, the practice of suffering and bliss."

54.111

Daosheng states: All three are designated as ‘seeing the middle way’. Those who possess true vision are naturally distinct. Sengliang states: This clarifies the natures of the direct cause and the contributory cause. Ordinary persons and [followers of] the two vehicles take their emotional inclinations to be seeing, but it is not [real] seeing. It clarifies that causes have both perverse and correct kinds, and also distant and proximate ones, distinguishing them by way of the three types. Sengzong states: From here downward, the second question is answered. Within the answer there are three types overall: first, clarifying the direct cause; second, clarifying the contributory cause; third, clarifying the cognitive-object cause. The earlier question asked: ‘Saṃsāra is impermanent; by what principle is it also called a nature?’ Here, it first encompasses the three types of people at the causal stage, whose conscious minds are all included; because they possess the meaning of the direct cause, they must have the principle of attaining Buddhahood—they are not wood or stone. Speaking of the fruit within the cause, it is also merely called ‘nature’. Baoliang states: In the second section, the essence of the two causal natures—the contributory cause and the direct cause—is clarified. The Buddha now puts forward three kinds of middle paths: first, practice of fixed bliss; second, practice of fixed suffering; third, practice of suffering and bliss, stating that all three types of people are designated as seeing the middle way. Thus, bodhisattvas abiding in the practice of fixed bliss understand in accord with the two truths, the absolute and the conventional; ultimately returning to eradicating suffering and obtaining bliss, they ferry the six destinies across; when their contributory causal practice is fulfilled, they can be considered in the correct stage. Ordinary persons, however, abide amidst suffering without any aversion or turning away in their minds; how could they see the middle way? Therefore, one tradition explains: The middle way has two paths. There is the middle way within the two truths, and there is the middle way within the principle. Understanding the middle way within the two truths is the contributory causal nature; the middle way within the principle is that all sentient beings avoid suffering and seek bliss, which is understanding the direct causal buddhadhātu. The meaning of the middle way is fundamentally the mind that accords with principle. For all who possess consciousness, there is not a single thought-moment in their minds without this understanding. In the world, suffering can truly be avoided and bliss can truly be sought; since the mental application finds its proper place, how could it not be the middle way? If suffering could not be avoided yet one forcefully sought to turn away from it, or if bliss could not be attained yet one forcefully sought after it, this would contradict principle. But now, since this mind does not contradict the great principle, how could it not be understanding? However, this understanding is a function within the cognitive object, not the cognition that constructs conditions, nor is it generated by good or bad causes. If it were generated by good causes, it should exist only among humans and devas and be absent in the three evil destinies; if it were generated by bad causes, it should exist only in the three evil destinies and be absent among humans and devas. Yet at present, whether in the human and deva realms or the six destinies, there is not a single thought-moment without this understanding; therefore, we know that this understanding is a distinct function of the wondrous origin, an immutable mind. Hence, the Śrīmālādevī Sūtra speaks of the tathāgatagarbha emerging along with the intrinsically pure mind. It subtly accords with this meaning. Thus, though sūtra after sūtra is subtle, when based on principle it becomes naturally manifest. Those of the practice of suffering and bliss refer to śrāvakas and pratyekabuddhas; people of the two vehicles do not lack the aversion [to saṃsāra] and the desire to seek world-transcendence, hence it is called ‘bliss’; but clings to and abides in conceptions, failing to escape saṃsāra, hence it is called ‘suffering’. However, their understanding of the middle way within the two truths is not fulfilled; yet it is not the case that it is not wholesome, so it belongs to the contributory cause. Since it subsumes the direct causal nature, it naturally ought to be so. Now, the three kinds of middle paths are brought forth to serve as the essence of the two causes; the two causes indeed take suchness (tathatā) as their shared essence, but here they can only be distinguished based on function.

54.112

"Those of the practice of fixed bliss refer to bodhisattva-mahāsattvas [...] the Avīci Hell is like the bliss of the third dhyāna."

54.113

Sengliang states: They see the permanence and bliss of nirvāṇa, know that saṃsāra is an illusion and false, and find peace in it for the sake of transforming [others], taking it to be suffering. Sengzong states: Bodhisattvas from the first bhūmi up to the tenth bhūmi rescue suffering sentient beings, and their minds find it sweet and delightful, like the third dhyāna.

54.114

"Those of the practice of fixed suffering refer to all ordinary persons."

54.115

Sengliang states: Not recognizing true bliss and not realizing the suffering of delusion, they constantly practice inversions and falsely take it to be the path.

54.116

"Those of the practice of suffering and bliss refer to śrāvakas and pratyekabuddhas [...] practicing in suffering and bliss, they form the conception of the middle way."

54.117

Sengliang states: The two vehicles, compared to ordinary persons, are bliss; compared to bodhisattvas, they are suffering. Between these two, their sentiments take it to be sufficient; therefore it is said, ‘they form the conception of the middle way’. Sengzong states: From the stage of patience with the truth of suffering (duḥkhe dharmajñānaksānti) up to the solitary awakened ones, because they cannot find peace in saṃsāra to transform beings, it is spoken of as suffering; because they understand that the nature of suffering is empty, they are superior to ordinary persons and also somewhat transform beings, hence it is called the practice of suffering and bliss.

54.118

"For this reason, although they have the buddhadhātu, they cannot see it."

54.119

Sengliang states: This concludes that the two vehicles and ordinary persons, although having it, do not see it.

54.120

"Good son! As you have said, for what reason [...] the seed of the middle way of [anuttarasamyak]saṃbodhi."

54.121

Daosheng states: All Buddhas are invariably born from Buddhas; therefore, earlier Buddhas are the lineage and species of later Buddhas. Sengliang states: Having already spoken of the two natures of cause and fruit, he now broadly explains the reason why the two natures acquire their names, answering the second question. ‘Nature’ has two meanings: first, species generating one another; second, keeping to their station without changing. Now, in speaking of ‘seed’, it broadly refers to the causal nature, which is also broadly a seed. Sengzong states: He raises his question and answers it. The power of the three kinds of minds mentioned above to generate bodhi is why it is called a ‘nature’. It is not because it is the fruit that it is called a nature. Baoliang states: In answering the second question, there are two layers: first, directly answering the reason for the natures of cause and fruit; next, further clarifying the three people above to explain the purpose of having the three differences. This is the first layer, first clarifying the fruit. The understanding of the middle way of the fruit-buddhadhātu sees the principle thoroughly. ‘The seed of the middle way’ next answers the direct cause and contributory conditions, clarifying that the seed can obtain the fruit. Having first clarified the reason for the fruit-nature, he now clarifies the reason for the two causes: the contributory and the direct.

54.122

"Furthermore, good son! The path is of three kinds: inferior, superior, and middle."

54.123

Daosheng states: Previously, speaking of three kinds of middle paths, it merely took their concurrent seeing as the essence of the buddhadhātu; and because the middle can invariably penetrate, it was called a ‘path’. Now, clarifying three paths, it takes their capacity to penetrate, clarifying that the true path does exist. Sengliang states: This broadly distinguishes the two causes and two fruits. The inferior is the direct cause, the superior is the contributory cause, and the middle consists of the bodhisattvas in their final rebirth and the Buddha fruit. Sengzong states: Having finished clarifying the direct cause above, he now gathers the good of the causal stage to clarify the contributory cause. Ordinary persons are the inferior, the two vehicles are the superior, and bodhisattvas are the middle. Baoliang states: This is the second layer. Next, opening the two sides of cause and fruit, he clarifies those who see the middle way above: if one conceives of Brahmā as permanent, this is the person of the practice of fixed suffering mentioned above; if one conceives of the Three Jewels as impermanent, this is the person of suffering and bliss mentioned above; the middle is the person of the practice of fixed bliss mentioned above.

54.124

"The inferior refers to [conceiving of] impermanent Brahmā erroneously as permanent."

54.125

Daosheng states: Turning away from the path and being non-genuine is called an ordinary person; because they are ordinary persons, they are inferior. Sengliang states: By their sinking down, drifting with the current, they are inferior. Sengzong states: Since it is called an erroneous conception, how can it be called good? Here, taking it as a contributory cause is because it suppresses afflictions, cultivates the six practices, and gathers the mind into the path of dhyāna. Although this is not the superior path, it necessarily contains the sense of goodness, so it cannot but be included. Baoliang states: Ordinary persons consistently dwell in suffering and have only the direct cause.

54.126

"The superior refers to saṃsāra being impermanent [...] for the sake of anuttarasamyaksaṃbodhi."

54.127

Daosheng states: It is contrary to the real. If it were real, saṃsāra would be unsurpassable; therefore, in terms of meaning, it is called superior. Sengliang states: Because the two vehicles do not see that the Buddha fruit is permanent, regarding saṃsāra as impermanent cannot be considered erroneous. Fully comprehending the false as true is what is called conceiving of saṃsāra as permanent. Sengzong states: This explains the persons of the two vehicles. Those who erroneously see it as permanent have exhausted their primary afflictions, leaving only residual traces. In terms of the teaching, the two vehicles still have the residual traces of the eight inversions, as clarified in the three cultivations. Here, we do not take the meaning of residual traces as the contributory cause; we specifically take untainted goodness as the contributory cause. ‘Superior’ refers to the two stations of ordinary and noble; since those ordinary persons are inferior, these noble ones should be called superior. Baoliang states: The practice of the two vehicles does not attain the middle way, yet it is not the case that it is not the contributory causal nature; if they can change their rigid attachments, they will surely attain the superior fruit.

54.128

"The middle is called the emptiness of the ultimate truth: seeing the impermanent as impermanent, and seeing the permanent as permanent."

54.129

Daosheng states: There are none who attain the emptiness of the ultimate truth, therefore it is not called inferior. Sengliang states: Seeing the faults of the three realms and seeing the permanence of nirvāṇa, because they have not yet reached it, swimming against the stream is superior. Sengzong states: Bodhisattvas recognize the emptiness of the ultimate truth; that is why it is called middle. Because it departs from the inferior of ordinary persons, it is not the superior of the two vehicles. Baoliang states: This explains the person of the practice of fixed bliss above. Bodhisattvas understand in accord [with principle], and ultimately take this emptiness of the ultimate truth as their essence.

54.130

"The emptiness of the ultimate truth is not called inferior. Why is that? Because all ordinary persons cannot attain it."

54.131

Sengliang states: Ordinary persons are inferior because they drift with the current. Because they cannot attain it, in relation to ordinary persons it is not called superior, proving that it is not inferior. Baoliang states: This clarifies that the two vehicles cannot accord with this emptiness of the ultimate truth, hence it is not called the middle way. Only if one produces true understanding does one attain unsurpassed bodhi. Because ordinary persons cannot attain it, the reason it is not called [inferior] is this inferior.

54.132

"It is not called superior. Why is that? Because it is identical to the superior."

54.133

Daosheng states: The superior path is not superior; it is only superior according to intent. Baoliang states: Reversing the stream to exhaust the source, it is therefore identical to the superior. Sengzong states: Since it transcends the two levels of superior and is not distinct from the Buddha, it also meaningfully attains being superior. Because it is an understanding of the middle way, it is called middle. Baoliang states: Those above the first bhūmi possess an understanding appropriate to their station, which is not distinct from the Buddha's understanding, differing only in not yet being complete. Since people of the two vehicles do not yet have this understanding, how could they equally be called superior?

54.134

"The path cultivated by all Buddhas and bodhisattvas is neither superior nor inferior; for this reason, it is called the middle way."

54.135

Sengliang states: The emptiness of the ultimate truth is seen only by Buddhas. Now, that it inclusively takes bodhisattvas is because those in their final rebirth have a slight vision of the buddhadhātu; compared to the ninth bhūmi, this is called seeing the middle way.

54.136

"Furthermore, good son! The original limit of saṃsāra [...] the suffering of birth, old age, sickness, and death—this is called the middle way."

54.137

Daosheng states: Taking saṃsāra directly as the middle way clarifies that it is fundamentally inherent. Sengliang states: This speaks of the cognitive-object cause. It is distinct in that it only speaks of saṃsāra and does not speak of nirvāṇa. Ignorance is the root of present suffering; craving is the root of future suffering. Clarifying that the suffering of the two lifetimes takes delusion as its root, it is replete with all emptiness. ‘This is called the middle way’ means that the three kinds are the middle way. Sengzong states: From here downward, the cognitive-object nature is explained. Within this, the meaning is clarified in eight turns. The first turn from here downward answers the third question. It briefly raises the causes of two lifetimes: in the past lifetime it only takes ignorance, and in the present lifetime it only takes craving for existence. Ignorance is the original limit of the present, and craving for existence is the original limit of the future; this cause and fruit constitute the middle way. Baoliang states: This answers the third question. He first explains why sentient beings cannot see the middle way: precisely because of ignorance and craving for existence, saṃsāra is uninterrupted. ‘This is called the middle way’ refers to the twelve links of dependent origination.

54.138

"Such a middle way can destroy saṃsāra; therefore, it is called middle."

54.139

Sengliang states: If the path is one-sided, it cannot destroy illness; if it is not one-sided, it can destroy illness; because it destroys illness, it is called middle. Sengzong states: This cognitive object generates wisdom, and wisdom can destroy; therefore it is said to destroy. Baoliang states: If one can contemplate the twelve links of dependent origination and generate an understanding that accords with principle, one will surely be able to destroy saṃsāra.

54.140

"For this reason, the dharma of the middle way is called the buddhadhātu."

54.141

Sengliang comments: The wisdom of the Middle Way is the Buddha. The Way is the cause of wisdom, hence the cause is spoken of as the [Buddha-]nature. Baoliang comments: Illumination having already accorded with the principle of causes and conditions, it gives rise to the understanding of the Middle Way and obtains the name of 'buddhadhātu as contributory cause'.

54.142

"Therefore, buddhadhātu is permanence, bliss, self, and purity.

54.143

Daosheng comments: It is intrinsically possessed as an origin of arising, not something of emergence and cessation; hence it is permanently joyful and asaṃskṛta. Sengliang comments: Because the Middle Way is permanent, buddhadhātu is permanent. Sengzong comments: This means that the principle of the nature is permanent; sentient beings, being covered by delusion, cannot obtain its permanent function. Although they have not yet obtained its permanent function, it is certainly the cause of permanence. Following this sentence, its meaning can be correlated with the third question. Baoliang comments: Illumination having already exhausted the source, the suffering of birth and death is ended; therefore it is said to be permanent.

54.144

Because all sentient beings cannot see it, [it is said to be] (down to) impermanent, non-blissful, non-self, and impure.

54.145

Sengliang comments: Because they do not see the three kinds of Middle Way, it is therefore impermanent.

54.146

Good son! It is like a poor man's house having a treasure store (down to) this person immediately obtains permanence, bliss, self, and purity.

54.147

Sengliang comments: Having it yet not seeing it serves as the metaphor.

54.148

Buddhadhātu is also like this; sentient beings do not see it (down to) sentient beings immediately obtain permanence, bliss, self, and purity.

54.149

Sengliang comments: This applies the metaphor; its meaning is the same as the simile of good karma. Baoliang comments: The explanation of the purport also does not differ from the intention in the previous Buddhadhātu Chapter. The answer to the third question ends here.

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大般涅槃經集解 — Classical Chinese