大般涅槃經集解 57

English (machine translation) 57

Language: English

57.1

Discerning the meaning of bondage and liberation; discerning the continuity of earlier and later five aggregates using the simile of the wax seal; name-and-form binding sentient beings and sentient beings binding name-and-form; clarifying that afflictions and residual impressions serve mutually as cause and effect; extensively discerning the eight similes, namely reverse similes, present similes, and so forth; extensively explaining the meaning of the simile of the lamp as the noble path; explaining how a srotāpanna still maintains the precepts even if born in an evil land; citing the lion of the Fragrant Mountain as a simile; extensively discerning that the characteristics of morality, samādhi, and prajñā are unattainable; explaining the sixteen evil disciplines; explaining that the meaning of arising and the meaning of nirvāṇa are both unarising and unceasing; explaining the meaning that the buddhadhātu is neither one nor two.

57.2

Chapter on Siṃhanāda, Part Four

57.3

Siṃhanāda said: "World-Honoured One! As the Buddha has taught [...] because of these two causes, there should be neither bondage nor liberation."

57.4

Sengliang states: The third section discerns bondage and liberation. If it is as stated above, the contemplation of cause and fruit must achieve release from bondage. Sengzong states: Below this there are another four passages, all of whose underlying meanings derive from the Middle Way. In the previous discussion of the Middle Way, first five phrases clung to existence, and later seven phrases clung to non-existence. The Buddha explained: it cannot be determinately existent in one way, nor can it be determinately non-existent in one way. Now, below this, he still wishes to establish his previous clinging. With the two questions on bondage and liberation and cultivating the path, he establishes the previous clinging to existence; by transforming hindrances and encouraging cultivation, he establishes the previous clinging to non-existence. The reason we know bondage and liberation establish his clinging to existence is that if the buddhadhātu exists in the cause and is entangled by delusions, it is called bondage. Going from cause to fruit and attaining release, it is called liberation. If during the cause there is no nature, and only later is there a cause, then since it originally did not exist, there is no bondage. At the time of the fruit it arises of itself, born beyond defilements, and again there is nothing to liberate. As for 'these two causes': the direct cause is the spiritual consciousness, and the contributory cause is the ten thousand goods; these are themselves conditioned and reside in bondage, and even at the vajra[-stage] one is still not free from delusion. Thus, the vajra[-stage] constitutes defilement and is born beforehand, while the Buddha-mind is without defilement and arises afterwards; how could there be a progression from bondage to liberation? Baoliang states: The third major text clarifies the characteristics of bondage and liberation. If one's faith is established regarding the contemplation of cause and fruit mentioned above, and relying on this one cultivates the path, that is named liberation. If one's faith is not established within these six practices of cause and fruit, that is named bondage. Now, wishing to clarify this principle, he first raises an objection: if it is as the Buddha has taught, there should be neither bondage nor liberation. Why is this? Previously I said that the Buddha exists within the direct cause, so it requires contributory conditions to reveal it; yet the Buddha says that within the direct cause there is no fruit whatsoever. If so, at the time of bondage, the entire entity is without bondage; and when it comes to liberation, there was never any bondage either. Why then speak of attaining liberation from bondage? Below he cites facts such as the flux of the five aggregates, arising and ceasing moment by moment; when the characteristics of phenomena are like this, who is bound and who is liberated? In this text there are five passages in all: first, clarifying the practitioner's transmission from aggregate to aggregate throughout the three periods of time; second, setting forth the substantial characteristics of the arising of bondage; third, discerning the method of the substance of liberation; fourth, clarifying that bondage and liberation are not separate; fifth, discussing the difference between the bondage of defilement seeds and the bondage of karmic fruit. Zhixiu states: The Middle Way was explained above; although the characteristics of the principle are evident, practitioners' capacities differ: understanding results in liberation, whereas delusion brings about bondage. To encourage practitioners to turn from bondage toward liberation, below this is the third [part], discerning the meaning of bondage and liberation. There are five turns in all: first, the passage on non-difference; second, clarifying that when karma is exhausted the fruit ceases, a principle that cannot be altered; third, concluding with the birth of the lamp and the destruction of darkness, clarifying that after the fruit ceases, a subsequent fruit is bound to follow in succession; fourth, the simile of the wax seal, clarifying that the reason the aggregates continue is due to the principle of cause and fruit necessarily making way for one another; fifth, flame, clarifying the correspondence of the intermediate existence with karmic retribution.

57.5

"These five aggregates arise and cease moment by moment; if they arise and cease like this, who is bound and who is liberated?"

57.6

Sengliang states: If the buddhadhātu within the cause were bound by defilements, then when defilements are extinguished it would be liberated, and the name and meaning could be traced. But now the five aggregates arise and cease, earlier defilement and later purity; one ceases and one arises, never reaching each other at all—who is bound and who is liberated?

57.7

"World-Honoured One! Because of these five aggregates, subsequent five aggregates arise [...] sentient beings are also like this; how can there be bondage and liberation?"

57.8

Sengliang comments: He provides a response on behalf of the outsider. If non-reaching means there is no bondage, there should also be no arising. Sengzong says: People's ordinary minds harbor much doubt regarding this principle; therefore, they raise this question. If the meaning of the Middle Way is complete, then the understanding that arises will also be complete, whereby one receives this and sees the nature; if one deviates from it by even a hair's breadth, one is forever distant from the correct path. As for 'these five aggregates,' the aggregates are cited to prove the meaning of non-reaching as an analogy, in order to establish their attachment. The claim is that since this aggregate perishes on its own and does not reach that aggregate, and two aggregates bound together still do not reach each other, how much less could the buddhadhātu attain liberation from bondage! If there is bondage and liberation, one must know that the nature already exists within the cause.

57.9

"Good son! Listen attentively, listen attentively! [...] just as when the lamp arises, darkness perishes, and when the lamp perishes, darkness arises."

57.10

Sengliang comments: The intended answer is that the sentient being as a continuity of nominal designation possesses defilements: the intermediate aggregate continues from the death aggregate, and the birth aggregate continues from the intermediate aggregate; the manifold sufferings are called 'bondage,' and it is not that the result already exists within the cause. Sengzong says: He explains the meaning of mutual transmission with reference to the two aggregates. The objection sought to require that an already existing nature be present in the body and attain liberation from delusion; now it is made clear that there is no need for an already existing singular nature. Cause and effect fundamentally evoke each other: when there is a cause, there is a cause; when there is an effect, there is an effect—it cannot be said that there is nothing at all. In the cause, it is bondage; proceeding from cause to effect, it is liberation. If discussed in terms of real entities, the former does not reach the latter; if discussed in terms of continuity, what was originally bound is now liberated.

57.11

"Good son! Just as when a wax seal imprints mud [...] just as when a seal imprints mud, the seal is destroyed and the impression is formed."

57.12

Sengliang comments: The seal is an analogy for the prior aggregates, and the impression is an analogy for the subsequent aggregates. Sengzong says: This again provides an analogy for the two aggregates. By melting the wax with fire, it is destroyed, and the mud's impression arises on its own; it appears at this moment, and one cannot say that the wax impression transforms into the mud impression. That 'the impression does not emerge from the mud' means that it does not emerge naturally from the mud apart from the wax. That 'it does not come from elsewhere' means that it comes on account of the wax. This is an analogy for the meaning of the present aggregates and the intermediate aggregates. Because of the fire of action and karmic activity, the present aggregates perish and the intermediate aggregates arise; one cannot say that the intermediate aggregates arise apart from the present ones, nor can one say that they arise from elsewhere, for they take the present aggregates as their cause. Baoliang says: The wax illustrates the practitioner at the time of death; the seal illustrates the five aggregates at the time of death; the mud illustrates the practitioner in the intermediate state; and the impression on the mud illustrates the five aggregates in the intermediate state. That 'it does not transform into the mud' means that the aggregates and practitioner at the time of death do not transform into the person in the intermediate state. That 'the impression does not emerge from the mud' means that the five aggregates of the intermediate state do not arise directly from the person. That 'it does not come from elsewhere' means that one does not obtain the five aggregates in the intermediate state separately from elsewhere. That 'the impression is produced through the condition of the seal' means that the intermediate aggregates are obtained on the basis of the aggregates at the time of death. 'The present aggregates perish and the intermediate aggregates arise' corresponds to the earlier phrase 'the seal is destroyed and the impression is formed.' 'These present aggregates never transform into the five aggregates of the intermediate state' corresponds to the phrase 'the wax seal does not transform into the mud.' 'The five aggregates of the intermediate state do not arise on their own' corresponds to the phrase 'the impression does not emerge from the mud.' 'They do not come from elsewhere' corresponds to the phrase 'it does not come from elsewhere.' From 'Due to the present aggregates...' downward corresponds to 'produced through the condition of the seal, this impression arises.'"

57.13

"Although the names are without difference, their temporal periods are each distinct [...] just as when a seal imprints mud, the seal is destroyed and the impression is formed."

57.14

Sengzong comments: 'Not visible to the fleshy eye' means that its form is subtle and fine, visible only to the divine eye. The 'three kinds of food' means that the food of volition is past karma. Here, cold and warm touch constitute the body. The four mental states of the mental plane and the manifold states of the five consciousnesses are continuous, lacking chunked food. The intermediate state is of two kinds, wholesome and unwholesome: earlier it explained that the prior aggregates are wax and the intermediate state is mud; now it further explains proceeding from the intermediate state toward the place of taking birth. Baoliang says: The retribution of the intermediate state is subtle, seen only by the divine eye consciousness, and it also lacks chunked food. Sustaining itself naturally, it responds to the wholesome or unwholesome nature of the karma it employs and the coarse or subtle operation of mind; later, when the father and mother unite, each seeks rebirth according to karma. To form its own body, it arouses three afflictions and becomes entangled and attached; the intermediate aggregate is destroyed and the subsequent aggregate arises continuously, just as when the seal is destroyed, the impression is formed.

57.15

"At the time of birth, the various sense faculties may be complete or incomplete [...] for this reason it is called the arising of the five aggregates."

57.16

Sengliang comments: 'Although without difference, their temporal periods are each distinct' means that although the time is one, their arising and perishing, and their functions, are not the same. Baoliang says: Second, he identifies the essence of bondage. According to whether karma matures early or late, conditions for the three poisons arise, and karmic fetters arise in confusion, binding one to saṃsāra.

57.17

"If this person can draw close to the Buddha [...] for this reason it is called the perishing of the five aggregates."

57.18

Sengliang comments: Severing afflictive karma and not receiving birth-and-death is simply called liberation. Baoliang says: Third, he identifies the essence of liberation. Bound in transmigration, unless one deeply contemplates the realm, there is no way to eliminate the suffering of birth-and-death.

57.19

Siṃhanāda said: "There are no thorns in space; how can one speak of pulling them out? There is no one bound by the aggregates; how can there be bondage?"

57.20

Sengliang comments: Above it was said that the continuity of aggregates is called bondage, but the subject of bondage was not stated, so he raises this objection. Baoliang says: Fourth, he directly clarifies that bondage and liberation are not separate from sentient beings. Apart from bondage and liberation, there is no separate sentient being; there is only a nominal designation formed from causes. Apart from causes, there is no effect: if delusion constitutes the person, the person is called 'bound'; if liberation constitutes the person, the person is called 'liberated.' Intending to clarify this principle, he raises the objection that since space fundamentally has no thorns to pull out, the aggregates likewise have no bondage to liberate.

57.21

The Buddha said: "Good son! Due to the shackles of afflictions [...] because of the absence of afflictions, it is called liberation."

57.22

Sengliang comments: Continuous arising from birth to birth is due to the bondage of afflictions. Baoliang says: Apart from the dharma of the five aggregates, there is no other person; the bundle of the five aggregates constitutes a person. If the five aggregates have bondage, the person is called bound; if the five aggregates are liberated, the person is called liberated. Just as pillars support a house, there are no pillars existing separately outside the house.

57.23

"Good son! Just as making a fist, joining the palms, and binding—these three [...] because of the absence of afflictions, it is called liberation."

57.24

Sengliang comments: When the fingers come together, they form a fist; when the fingers open, the fist perishes. Coming together, dispersing, forming, and perishing are not different from the fingers; afflictions are also like this.

57.25

"Good son! Just as it is said that name-and-form binds sentient beings [...] it is also said that sentient beings bind name-and-form."

57.26

Sengliang comments: If the aggregates are long and the fetters short, they might tolerate binding each other; yet name-and-form and sentient beings have neither length nor shortness, so he uses them further as an analogy. Baoliang says: Formed as a nominal designation from causes, no separate dharma arises; its purport now begins to become apparent.

57.27

Siṃhanāda said: "World-Honoured One! Just as the eye does not see itself [...] therefore I say that sentient beings are liberated."

57.28

Sengliang comments: When the two hands join together, no other dharma comes to join them: joining as one is the effect, the two hands are the cause, and apart from the hands there is no joining; name-and-form and sentient beings are also like this. Baoliang says: If name-and-form were different from sentient beings, one could say they bind; now name-and-form and bondage are one substance, just as the eye does not see itself—how can name-and-form bind name-and-form? The Buddha answers: because the two hands join together, there is no separate dharma of joining; the hands themselves are the joining; therefore, name-and-form itself is the bondage.

57.29

Siṃhanāda said: "World-Honoured One! If there is name-and-form [...] not yet separated from name-and-form, they should also be bound."

57.30

Sengliang comments: Because name-and-form and sentient beings have no difference in length or shortness between the two, he raises this objection. Baoliang says: Fifth, he clarifies the difference between the bondage of cause and the bondage of effect.

57.31

"Good son! There are two kinds of liberation [...] if the oil is exhausted, it will extinguish without doubt."

57.32

Sengliang comments: Name-and-form is of three kinds: being a cause, being an effect, and being neither cause nor effect. Affliction and habitual propensity serve mutually as cause and effect, taking the aggregate of afflictions as the effect. Buddhadhātu and sentient beings are also name-and-form, yet neither cause nor effect. Baoliang says: An arhat has already completely severed the bondage of causes; although possessing name-and-form, it is not a cause of birth-and-death. It is merely that the span of karmic retribution is exhausted, not something eliminated by the counteractive path.

57.33

"Good son! What is called oil is an analogy for the afflictions [...] if one can sever them, one enters nirvāṇa."

57.34

Sengliang comments: When there is delusion, one receives birth everywhere, hence called a sentient being. When delusion is exhausted and one does not take birth, one is not called a sentient being, but is said to enter nirvāṇa. Baoliang says: The lamp illustrates the bondage of effect; the oil illustrates the bondage of cause.

57.35

Siṃhanāda said: "World-Honoured One! The lamp and the oil [...] why does the Tathāgata compare it to a lamp?"

57.36

Sengliang comments: Light was used as an analogy for sentient beings, and later sentient beings were compared to a lamp. That is, light is the lamp, and oil is the cause of arising. Now, affliction is the cause of the sentient being's formation; in the end, what is used as an analogy for what? Baoliang says: Siṃhanāda again clings to the lamp's light and the oil being two distinct objects; if one says that the sentient being is the bondage itself, then this is not an analogy.

57.37

The Buddha said: "Good son! Analogies are of eight kinds [...] seventh, the analogy of before and after; eighth, the comprehensive analogy."

57.38

Sengliang comments: Intending to explain that analogies are of many kinds, this is a partial analogy. Below, he broadly differentiates direct, inverse, and other analogies. Baoliang says: He adduces the eight analogies to make clear that an analogical method is not applied in its entirety. What was illustrated previously was merely a partial aspect.

57.39

"What is the direct analogy? As the sūtras say [...] there is no other separate chariot; sentient beings are also like this."

57.40

Sengliang comments: The intention of adducing the eight kinds is focused on the partial aspect.

57.41

"Good son! If you wish to match that analogy of the lamp [...] they are not defiled by the realms of existence."

57.42

Sengliang comments: The flame illustrates the adamantine [samādhi]; when habitual propensities are exhausted, it extinguishes.

57.43

Siṃhanāda said: "World-Honoured One! The five aggregates of sentient beings [...] who receives the teaching and cultivates the path?"

57.44

Sengliang comments: Fourth, the section on cultivating the path. Attaining liberation from bondage: this efficacy comes from the manifold practices of the path. Speaking of cultivating the path takes gradual accumulation as its meaning. Conditioned phenomena inherently perish, and there is no continuous abiding; how can there be cultivation of the path? Sengzong says: The fourth of the major sections explains the cultivation of the path, answering the earlier objection clinging to existence. If there is a nature within the cause that is entangled by delusions, then proceeding from cause to effect, the elimination of delusions is called cultivation. Since there is the efficacy of eliminating delusions, the meaning of cultivating the path is established. If there is no nature within the cause, then there is only arising and perishing, impermanence from moment to moment, perishing in its very substance; who would cultivate the path to reach nirvāṇa? Within cultivating the path, there are eight sections: first, clarifying that continuous cultivation of the path bears fruit; second, clarifying the methods of cultivation; third, clarifying the equality of the path; fourth, using place to clarify the path; fifth, using person to clarify the path; sixth, discarding attachment to enter the signless realm; seventh, further citing the ten non-signs to encourage cultivating their causes; eighth, reiterating the ultimate result to urge cultivating the causes of the ten signs. 'The mind does not cease' means that although it perishes moment to moment, it must be continuous so that bondage and liberation do not cease. Baoliang says: Explaining the cultivation of the path is divided into ten sections: first, clarifying that although sentient beings' spiritual consciousness perishes moment to moment, there can still be the cultivation of the path; second, clarifying whether cultivating the path is in accordance with Dharma or not, and that if one forgets self and realizes principle, one escapes birth-and-death; third, clarifying that the nature of the path is equal; fourth, the path of place; fifth, the path of time; sixth, the path of person; seventh, dispelling attachments to clarify the path; eighth, identifying the person capable of cultivating the path; ninth, distinguishing the mutual assistance of samādhi and wisdom; tenth, broadly concluding the cause and effect.

57.45

The Buddha said: "Good son! All sentient beings [...] a mind of diligent energetic exertion, a mind of faith, and a mind of concentration."

57.46

Sengliang comments: The three wisdoms are the path, beginning from hearing and reflection. Mindfulness is the wisdom of hearing; wisdom is the wisdom of reflection; and generating the aspiration is the wisdom of cultivation—these are the six stages in sequence.

57.47

"Although dharmas such as these arise and perish moment to moment [...] because it is continuous without interruption, it is called cultivating the path."

57.48

Sengliang comments: The statement that there is cultivation and accumulation of the path takes continuity as accumulation."

57.49

Siṃhanāda said: "World-Honoured One! Such dharmas […] are also similar and continuous; how is there cultivation and accumulation?"

57.50

Sengliang remarks: "He sets up a two-pronged objection. Referring to the six minds mentioned above, he says they all arise and perish moment by moment, so they cannot eradicate the fetters. In the second prong, he says: 'If they are similar, the inferior would always remain inferior, and likewise there would be no power of cultivation.'" Baoliang says: "The question has two senses. The first sense: if they perish moment by moment, their substantial entity is not self-stabilized, so there is no growth. The second sense: if the medium arises from the inferior, and the superior arises from the medium, then they are not a similar continuity."

57.51

The Buddha said: "Good son! Just as a lamp, though perishing moment by moment, […] can also foster the growth of forests, grasses, and trees."

57.52

Sengliang remarks: "This answers the objection of the first prong." Baoliang says: "First, he dispatches the first sense. He clarifies that although a single consciousness's understanding arises and perishes moment by moment, they must imperceptibly assist one another; hence they come to have efficacy."

57.53

"Good son! What you said about perishing moment by moment […] then can destroy all afflictions."

57.54

Sengliang remarks: "This answers the objection of the second prong." Baoliang says: "Next, he dispatches the second sense, clarifying that the mind has the nature of knowing and understanding. Although its successive replacement is not permanent, it must be continuous without interruption; thus in the natural course of things its progress increases."

57.55

Siṃhanāda said: "World-Honoured One! As the Buddha has taught […] how then can he avoid creating evil karma?"

57.56

Sengliang remarks: "He cites the Buddha's past teaching on the cultivation of the path with analogies of similarity and dissimilarity as verification." Baoliang says: "Intending to inquire again, he first recapitulates what the Buddha taught in the past. The Buddha said that because the mind is uninterrupted, it can increase moment by moment. If so, a srotāpanna should also have uncontaminated [states] succeeding uncontaminated [states]; how could he abandon the uncontaminated and be born in an evil realm? Yet a srotāpanna attains the uncontaminated [insight of] seeing the truths, is free from the karma of the three outflows, and is already at the stage of a third-abode bodhisattva; how could he receive retribution in a borderland? Therefore, when our school investigates the principle, in meaning it should not be so. If even an ordinary person with slight meritorious power is not born in a borderland, how much less should a srotāpanna receive such retribution? Here, speaking of being born in an evil realm means that one abandons the pure five aggregates of seeing the truths without outflows and gives rise to the afflictions of the gate of cultivation; hence it is called being 'born in an evil realm.'"

57.57

The Buddha said: "Good son! A srotāpanna […] through the power of the path does not create evil karma."

57.58

Sengliang remarks: "Because the fetters of seeing do not arise, he does not lose the designation of srotāpanna."

57.59

"Good son! It is like the lion king on Mount Gandhamādana […] through the power of the path does not perform any evil."

57.60

Sengliang remarks: "Mount Gandhamādana is an analogy for the five aggregates when the first fruit is attained. The lion king is an analogy for the uncontaminated [insight] of the first fruit. The birds and beasts are the delusions of seeing the truths. The [other] mountain is an analogy for the aggregates in an evil realm."

57.61

"Good son! It is like a person who consumes ambrosia […] The aggregates of a srotāpanna are also just like this."

57.62

Sengliang remarks: "He broadly adduces various verifications of non-loss."

57.63

Siṃhanāda Bodhisattva said to the Buddha: "World-Honoured One! […] How does one cultivate concentration, and how does one cultivate wisdom?"

57.64

Sengliang remarks: "From here down, he explains the meaning of cultivation." Baoliang says: "In the second section, he clarifies whether cultivating the path is according to the Dharma or not according to the Dharma. Acting only for oneself and not including other beings is called 'not according to the Dharma.' From here down, there are three turns explaining the meaning."

57.65

The Buddha said: "Good son! If there is a person […] cultivating precepts, concentration, and wisdom, this is called a śrāvaka."

57.66

Sengliang remarks: "In the first turn, he directly pairs them in contrast to clarify [what is] according to the Dharma."

57.67

"Good son! How is it further called cultivating and accumulating precepts? […] this is called cultivating and accumulating wisdom."

57.68

Sengliang remarks: "In the second turn, he clarifies [what is] according to the Dharma in terms of the ability to destroy great evil."

57.69

"Good son! One who cultivates and accumulates precepts does so for the tranquility of the body […] in order to attain the dharmas of permanence, bliss, self, and purity."

57.70

Sengliang remarks: "He broadly explains the characteristics of cultivating precepts, concentration, and wisdom." Baoliang says: "Third, he clarifies that intending the great fruit is called [cultivation that is] according to the Dharma."

57.71

Siṃhanāda said: "World-Honoured One! As the Buddha has taught […] Therefore, nirvāṇa has neither cause nor fruit."

57.72

Sengliang remarks: "The intent of the objection builds upon the preceding point that precepts and concentration arise in succession, yet it is called permanent. Since its meaning is not yet clear, he questions it. If cessation is attained by means of wisdom, cessation is an existence that was previously non-existent; existence is production, and production is destruction. If it were called permanent simply because it is not produced again and destroyed again, production would also be like this: immediately produced and immediately destroyed, without being produced again or destroyed again, so it too should be permanent." Baoliang says: "Although this production is its own entity without discriminating abiding and perishing to be called permanent, it must have a beginning and an end and is not constant; therefore it is not nirvāṇa."

57.73

Siṃhanāda said: "World-Honoured One! Do sentient beings all […] nor should it be said that buddhadhātu is like space."

57.74

Sengliang remarks: "There are three kinds of causes: direct causes and conditioning causes are distinct, while the objective realm cause is shared. Why so? It is the wisdom of the three clear knowledges. If a single dharma is not known, it is not the Buddha's causes and conditions of the three periods of time. Saying that if each possesses it, it would be impermanent, means: what that Buddha knows, this Buddha would not know; because of not knowing, delusions would not be exhausted, and the Buddha would have to be impermanent." Baoliang says: "The third section clarifies the equality of the nature of the path. Intending to clarify this principle broadly, he first raises this question."

57.75

The Buddha said: "Good son! The buddhadhātu of sentient beings […] The buddhadhātu of sentient beings is also just like this."

57.76

Sengliang remarks: "He answers the three causes in general, clarifying that they are all shared in common and equal." Baoliang says: "When at the stage of the fruit, there are distinctions among the six destinies; after achieving buddhahood, it is without difference like this."

Linked texts (1)

大般涅槃經集解 — Classical Chinese