大般涅槃經集解 61

English (machine translation) 61

Language: English

61.1

Broadly distinguishing the meaning of transforming obstacles; broadly explaining the meaning of cultivating the body by adducing the simile of four snakes in a single basket; broadly explaining the meaning of cultivating precepts; broadly explaining the meaning of cultivating the mind; broadly explaining the meaning of cultivating wisdom; reiterating the meaning of cultivating body, precepts, mind, and wisdom; reiterating the meaning of transforming the heavy into the light and transforming the light into the heavy; Siṃhanāda reiterating six matters as objections claiming there is no need to cultivate the path; the Buddha adducing the simile of the seven persons in the Ganges to clarify that one must cultivate the path, broadly answering the previous objections; clarifying that because the buddhadhātu is permanent, it is not within the cause, just as the twelve links of dependent origination have no fixed abiding place.

61.2

Chapter on Siṃhanāda, Part Eight

61.3

Bodhisattva Siṃhanāda said: "World-Honoured One! […] the heavy retribution of the hells is experienced lightly in the present life."

61.4

Sengliang states: "Above, he explained the two similes of the fool and the wise man, but had not yet explained the practice of these two people. Now he explains that body, precepts, mind, and wisdom are what the wise man practices, in order to prove that the path can transform obstacles." Sengzong states: "From here down, he clarifies in detail the two kinds of wholesome and unwholesome karmic characteristics, meaning that when a person acts with such karma it is transformed, and when they act with such karma it is not transformed." Baoliang states: "From here down is the third section, elaborating on the practices cultivated by the two people mentioned above. Wishing to clarify the practiced teachings, he first briefly mentions the two people. In this context, he explains that pure conduct is of three kinds in total. If one relies on today's sūtra teaching to cultivate body, precepts, mind, and wisdom, all karma becomes unfixed. To cultivate the body is to practice the contemplation of the four applications of mindfulness. To cultivate precepts is to purify body, speech, and mind, attaining the precepts of right speech and right action. To cultivate the mind is to attain samādhi. To cultivate wisdom is to enter uncontaminated understanding. If one cultivates these four dharmas, one transforms heavy karma to be experienced lightly. Discussing this principle is truly difficult to comprehend. If one cultivates relative goodness, the principle of suppressing the heavy and using the light is plausible; but now, cultivating these four dharmas is uncontaminated. Since the power of the initial uncontaminated [realisation] can naturally cure the heavy, the remaining light karma is not within its own power and is naturally experienced in the human and heavenly realms—what transformation is there? In ultimate truth, there is no 'light'; the present words are spoken for the foolish person. When the foolish person hears this teaching, they will then wish to practice diligently. If their cultivation of these four is perfected, the heavy is eliminated first. As for the remaining karma experienced among humans and devas, it was originally an adjunct to the heavy karma mentioned earlier. Performing such heavy karma necessarily requires preliminary expedients; it does not suddenly become heavy all at once. If one lacked the aforementioned four dharmas, regardless of whether it is light or heavy, all of it would result in hell retribution. Now that one has cultivated the power of the four, the remaining light karma cannot produce heavy retribution on its own and is lightly experienced among humans and devas; hence it is said that 'the heavy is transformed into the light.' The meaning of 'transforming the light into the heavy' is likewise. Light karma should originally have resulted in the human and heavenly realms; but lacking the power of mind and precepts, one ultimately experiences this karma in the three miserable destinies—it is also not that light karma becomes a heavy realm."

61.5

The Buddha said: "All sentient beings are generally of two kinds […] [not cultivating] body, precepts, mind, and wisdom is called foolishness."

61.6

Sengliang states: "Below there are further repetitions, clarifying these four dharmas by relying on formulations that are deep or shallow, broad or brief. Here, he provisionally distinguishes the two paths of the foolish and the wise in general, discerning cultivation and non-cultivation."

61.7

"What is called not cultivating the body […] not cultivating holy conduct is called not cultivating wisdom."

61.8

Sengliang states: "In the first turn, the five sense faculties are bodily karma and are also afflictions; they are explained because they are the leading guides."

61.9

"Furthermore, one who does not cultivate the body cannot fulfill […] one who does not cultivate wisdom does not cultivate pure conduct."

61.10

Sengliang states: "In the second turn, precepts guard the body; failure to fulfill precepts is called not cultivating the body."

61.11

"Furthermore, one who does not cultivate the body cannot contemplate the body […] not guarding the mind well is called not cultivating wisdom."

61.12

Sengliang states: "The third turn takes contemplation as its principle."

61.13

"Furthermore, one who does not cultivate the body cannot deeply contemplate […] cannot fulfill the perfection of wisdom (prajñāpāramitā)."

61.14

Sengliang states: "The fourth turn takes impermanence as its principle."

61.15

"Furthermore, one who does not cultivate the body greedily clings to the personal body […] cannot distinguish wholesome and unwholesome dharmas."

61.16

Sengliang states: "The fifth turn reiterates that not contemplating above results in this outcome."

61.17

"Furthermore, one who does not cultivate the body does not sever the view of self […] one who does not cultivate wisdom does not sever the deluded mind."

61.18

Sengliang states: "In the sixth turn, because they do not sever the view of the body, it is not called cultivation." Baoliang states: "From the above up to here, he clarifies the four dharmas in terms of their mutual interrelation. If one can practice these four dharmas and surely attain their proper place, one becomes a wise person."

61.19

"Furthermore, one who does not cultivate the body cannot contemplate the body […] the former kindness of supplying food and clothing."

61.20

Sengliang states: "In the seventh turn, they cannot contemplate the five kinds of faults and perils of the body. Here there are five steps, clarifying five gates. This broadly clarifies the faults and perils of the five gates." Baoliang states: "From here down to the garuḍa bird is the second part, clarifying the four dharmas individually."

61.21

"Good son! Suppose, for example, a king kept four poisonous snakes […] if one becomes greatly enraged, it can destroy the body."

61.22

Sengliang states: "This is the simile for the gate of suffering."

61.23

"Good son! Just as a person chronically ill must single-mindedly […] the bodies of all sentient beings are also like this."

61.24

Sengliang states: "This is the simile for the gate of impermanence."

61.25

"Good son, just as a plantain tree has no solid core within, so too are the bodies of all sentient beings."

61.26

Sengliang comments: "This is an analogy for the portal of emptiness and lack of intrinsic nature."

61.27

"Good son, just as snakes, rats, and weasels are mutual [enemies]... the four great elements of sentient beings are likewise."

61.28

Sengliang comments: "This is an analogy for the portal of non-mastery (anātman/lack of autonomy)."

61.29

"Good son, just as the king of geese takes no pleasure in graves and tombs... to engage in such contemplation is called failing to cultivate the body."

61.30

Sengliang comments: "Altogether there are seven analogies, which are the portal of impurity. The seven kinds are: first, impurity of seed; second, impurity of dwelling place; third, impurity of exit; fourth, impurity of essential nature; fifth, impurity of the nine apertures; sixth, impurity of the various worms; and seventh, polluting pure objects and clothing."

61.31

"As for failing to cultivate morality: Good son, if one cannot contemplate... contemplating in such a manner is called failing to cultivate morality."

61.32

Sengliang comments: "The evil person does not see their own faults; the good person is able to recognize their own transgressions. With the body, one should contemplate its faults; with morality and wisdom, one should recognize their capacities."

61.33

"As for failing to cultivate the mind: one who cannot contemplate the mind... being unable to contemplate in such a manner is called failing to cultivate the mind."

61.34

Sengliang comments: "The mind that clings to marks is the master of all afflictions."

61.35

"As for failing to cultivate wisdom: one who does not contemplate wisdom... being unable to contemplate in such a manner is not called cultivating wisdom."

61.36

Sengliang comments: "True wisdom is the mother of the Buddhas and bodhisattvas; being able to practice and cultivate it is called the seed."

61.37

"Good son, within ultimate truth... if one holds such a view, it is called failing to cultivate wisdom."

61.38

Sengliang comments: "This is the seventh turn, and it is the deepest. The body is nominal; morality, mind, and wisdom are likewise." Baoliang comments: "From here down directly clarifies the intention of cultivating these four dharmas and attaining their proper place. That is to say, if one cultivates them erroneously, these four will swiftly perish; if one clings to their existence, although one practices, there will be no benefit. This 'ultimate truth' is not the ultimate of emptiness. It merely clarifies that ordinary beings possess a calculating mind that grasps at substantiality, and it is on the basis of this that it is termed 'ultimate'. If one sees the body as substantial and not arising from causes and conditions, engaging in such cultivation of the body cannot be called cultivation. The rest are also like this."

61.39

"Good son, if there is anyone who does not cultivate body, morality, mind, and wisdom... if it resembles hell, what suffering is there?"

61.40

Sengliang comments: "This refers to not cultivating the four dharmas and definitively grasping at marks of sin. Saying 'this belongs to me,' although they hear the words of the wise, they do not give rise to terror."

61.41

"Just as a fly stuck by spittle... this person's sinful karma is also like this."

61.42

Sengliang comments: "This reiterates and reveals that the foolish person conceals and does not repent, thereby causing what was small to grow large; three analogies are presented to illustrate this."

61.43

Bodhisattva Siṃhanāda said: "World-Honoured One, why does this person cause a light retribution of the present life to turn into undergoing it in hell?"

61.44

Sengliang comments: "Above, the failure to cultivate the four matters was explained, but the reason why they are not cultivated was not yet explained. Wishing to clarify that they possess all the evils below, he therefore steps forward to ask." Baoliang comments: "Above, the six portals of these four dharmas have already been treated broadly and briefly. Now, from here below, the seventh turn further adduces two persons to conclude the passage, broadly discerning the evil of the foolish person and briefly clarifying the goodness of the wise person."

61.45

The Buddha said: "Good son, all sentient beings... a light retribution of the present life is undergone heavily in hell."

61.46

Sengliang comments: "Presenting two turns of five matters, he explains why failing to cultivate the four matters can turn what is light into what is heavy."

61.47

Siṃhanāda said: "World-Honoured One, what kind of person can turn the retribution of hell into light undergoing in the present life?"

61.48

Sengliang comments: "Earlier the fault of the foolish was clarified; now the gain of the wise is clarified, which is why this inquiry follows next."

61.49

"Good son, if there is someone who cultivates and amasses [the cultivation of] body, morality, mind, and wisdom... the retribution of hell is undergone lightly in the present life."

61.50

Sengliang comments: "The reason why sin is eradicated through understanding emptiness is that the person's mind does not cling."

61.51

"Even if this person commits extremely heavy evil karma... they can cause a heavy retribution of hell to be undergone lightly in the present life."

61.52

Sengliang comments: "Because evil karma arises perversely, it is rootless; because understanding emptiness accords with principle, its power is great. Therefore, although genuine gold is little, it still surpasses a heap of flowers."

61.53

"Good son, for this reason, not all karma... and nor do all sentient beings definitely undergo [retribution]."

61.54

Sengliang comments: "This summarizes the purport above."

61.55

Bodhisattva Siṃhanāda said: "World-Honoured One... none can attain this mahānirvāṇa."

61.56

Sengliang comments: "The sixth is the exhortation to cultivate. Because the path can transform obstacles, cultivation is therefore exhorted. There are two objections, of which this is the first: If one says that karma is not a definite obstacle while the [Buddha-]nature is a definite cause, the definite surpasses the indefinite; why then does one not attain [nirvāṇa] on account of the nature?" Sengzong comments: "This still reinforces the previous seven attachments regarding the absence of the nature. The claim is that if there is a nature, one will naturally attain Buddhahood, so why would there be a need to exhort cultivation? Precisely because one attains it only through exhorted cultivation, one knows that only at the time of attaining Buddhahood does the nature first exist. Altogether there are four sections: First, five objections arguing that there is no nature within the cause; if there definitely were, one would naturally arrive at Buddhahood. The Buddha replies comprehensively with seven kinds of persons. Second, it clarifies that what the Tathāgata sees is real and clearly distinct, unlike ordinary beings; ordinary beings are like blind people inquiring about an elephant, whereas the Tathāgata accords with the Middle Way, and thus does not require exhortation. Third, it reveals the substance of the buddhadhātu to verify that it is not erroneous. Fourth, it directly exhorts one to cultivate." Baoliang comments: "If one wishes to depart from heavy obstacles near at hand and seize the fruit of Buddhahood far ahead, nothing surpasses cultivating the path; this is why it is exhorted."

61.57

"World-Honoured One, if all sentient beings possess the buddhadhātu... why is there any need to cultivate and amass the Noble Eightfold Path?"

61.58

Sengliang comments: "This is the second objection. The nature is a definite cause, and the power of a cause is strong; because it is strong, there is no need for the assistance of cultivating the path." Baoliang comments: "Below there are altogether five turns. From above up to this point is the first turn. Siṃhanāda objects: If sentient beings possess the direct-cause buddhadhātu, why do they not immediately attain nirvāṇa instead of only then cultivating fictitious and provisional contributory causes?"

61.59

"World-Honoured One, as it is taught in this sūtra that there is a sick person... Why? Because of the buddhadhātu."

61.60

Sengliang comments: "From here down there are six matters proving that one does not cultivate the path, in order to establish the second objection. This first matter cites the sūtra." Baoliang comments: "This is the second turn. If sentient beings possess the direct cause, the power of the direct cause should naturally accomplish Buddhahood; what use is cultivating the path? Below, five matters are adduced to substantiate this objection, clarifying that one does not depend on the power of the path."

61.61

"World-Honoured One, just as with the sun and the moon, nothing can obstruct [them]... not on account of the power of cultivating and amassing the noble path."

61.62

Sengliang comments: "Here three matters are adduced: first, adducing the sun and moon naturally reaching Mount Astagiri; second, adducing the rivers inevitably returning to the sea; third, adducing icchantikas inevitably entering hell. None of these depend on causes and conditions." Baoliang comments: "Here three matters are adduced as proof."

61.63

"World-Honoured One, if an icchantika who commits the four grave offenses... it is not attained only after cultivating and amassing [the path]."

61.64

Sengliang comments: "The fifth matter clarifies that attaining bodhi does not stem from cultivating the path, but rather concerns the buddhadhātu, in order to prove that karma is not a definite obstacle." Baoliang comments: "This is the fourth matter."

61.65

"World-Honoured One, just as a lodestone, though distant from iron... Therefore, one does not need to diligently cultivate and amass the path."

61.66

Sengliang comments: "The sixth matter: without any other separate dharma, solely on account of its nature, both attract iron." Baoliang comments: "This is the fifth matter."

61.67

The Buddha said: "Excellent, excellent! Good son... leaving all enemy thieves behind and experiencing great joy."

61.68

Sengliang comments: "This answers the first objection. All seven persons possess hands and feet, which illustrates the buddhadhātu. Those who practice swimming cross over, while those who do not practice do not cross over, which illustrates cultivating the path. Sentient beings are also like this: all possess the buddhadhātu, but failing to cultivate the noble path, they do not attain nirvāṇa—this is the fault of defilements. Sentient beings enter saṃsāra for three reasons: first, to bathe, which illustrates severing defilements; second, out of terror, which illustrates fearing the suffering of saṃsāra; third, to pick flowers, which illustrates cultivating meritorious virtues." Sengzong comments: "From the icchantika below up to the Buddhas above, these constitute the seven persons. As for 'to bathe,' this means that uncontaminated noble ones can eternally sever defilements, just as bathing removes dirt. 'Out of terror' means that śrāvakas of the two vehicles fear the four māras. 'To pick flowers' means that ordinary beings crave the five worldly desires to delight their feelings. These three kinds of people each have their purposes, and thus they together enter the river and move their bodies and hands. This clarifies that whether ordinary or noble, their intended aims differ; therefore, within the river of saṃsāra, each cultivates their goodness, and according to their different strengths and applications, there are seven distinct kinds." Baoliang comments: "Now the seven persons in the Ganges River are used to answer the first objection. Just as on the bank of the Ganges, all seven persons have hands and feet, yet if they do not practice swimming, they cannot cross over. Although sentient beings possess the buddhadhātu, they must long practice contributory good before they will then accomplish Buddhahood. Why object by asking: 'Can one immediately practice the path and attain Buddhahood?' The reason the Ganges is borrowed here as an analogy is that saṃsāra is taken as the river, clarifying that although sentient beings are within the river of saṃsāra, they do not yet recognize saṃsāra; only when they arrive at contemplative understanding and trust the words of the noble do they realize its faults, hence it is said that they 'enter the river.' The intention of entering the river has three meanings: first, illustrating the removal of defilements; second, fearing the eight sufferings of saṃsāra; third, like cultivating the myriad goods. Although all seven persons in the Ganges were previously icchantikas, their current practices differ. The third person, having faith in the permanent, achieves fearful practice, and supported by this understanding, nevertheless manages to exit saṃsāra."

61.69

"Good son, the great river of saṃsāra is also like this... like the first person on the bank of the Ganges."

61.70

Sengliang comments: "The first person refers to the icchantika."

61.71

"Good son, the icchantika class has six causes and conditions... therefore they are constantly submerged in the three evil destinies."

61.72

Sengzong comments: "This first illustrates external ordinary beings up to icchantikas, because they lack the mind of wisdom and right view and do not practice the swimming of cultivating the path."

61.73

"As for the second person, they give rise to the intention wishing to cross over... like the second person on the bank of the Ganges."

61.74

Sengliang comments: "The second emerges briefly and submerges again. 'Not practicing swimming' means that they fundamentally did not cultivate morality, concentration, and wisdom." Sengzong comments: "Although they practice contemplating the four applications of mindfulness, their power of wisdom is not yet deep, and this person still regresses. That they 'submerge and emerge again' means that taking their practice of contemplation and seeing of principle and meaning as 'emerging,' it cannot yet be definitively named, which is why it is said that having emerged, they submerge again. Their 'emerging because their power is great' means that having contemplated impermanence, suffering, and so forth, in comparison to external ordinary beings, it is a great power. 'Not practicing swimming' is because the power of their contemplation is shallow."

61.75

"As for the third person, they give rise to the intention wishing to cross over... like the third person on the bank of the Ganges."

61.76

Sengliang comments: "This illustrates those who have attained the stage of warmth and above." Sengzong comments: "From the five faculties already established up to the fifteen moments of mind seeing the truths, these are all stages of non-retrogression."

61.77

"As for the fourth person, they give rise to the intention wishing to cross over... like the fourth person on the bank of the Ganges."

61.78

Sengliang comments: "This illustrates the four fruits [of the śrāvaka]." Sengzong comments: "'Looking in the four directions' means that persons of the four fruits contemplate the equality of the truths. 'Standing still' means that because they practice swimming, they do not submerge. Small Vehicle adherents do not hope to advance further, hence they are like standing still. As for 'looking at the directions because they do not know the place of exit': one who truly knows the exit transforms beings in saṃsāra with skillful means, and this is why they know the exit; the two vehicles do not know the wisdom of the great beings, which is why it is said that they 'do not know the exit.'"

61.79

"As for the fifth person, they give rise to the intention wishing to cross over... like the fifth person on the bank of the Ganges."

61.80

Sengliang comments: "This illustrates the pratyekabuddha who awakens by himself, slightly superior to the śrāvaka." Sengzong comments: "This is the pratyekabuddha. Saying that 'having looked in the directions, they depart' means that compared to the śrāvaka, their faculties and power are superior. Although they do not head toward Buddhahood, by severing residual conditioning and infringing upon delusions outside the three realms, it is meaningfully said that they 'depart.'"

61.81

"As for the sixth person, they give rise to the intention wishing to cross over... like the sixth person on the bank of the Ganges."

61.82

Sengliang comments: "This is a metaphor for bodhisattvas." Sengzong says: "From the first bhūmi upwards to the tenth bhūmi. The 'shallow place' means that what is severed at the first bhūmi does not equal [the eradication achieved by] the two vehicles; yet having accumulated causes for a long time and perfumed and cultivated their wholesome power, in a single thought-moment they weigh saṃsāra. Although their afflictions are still present, severing them is not difficult; thus saṃsāra has an end, which is why it is called a 'shallow place.'"

61.83

"The seventh person resolves to cross over... (up to) ...a great, high mountain is a metaphor for mahānirvāṇa."

61.84

Sengliang comments: "This is a metaphor for the Buddha." Sengzong says: "The great mountain refers to nirvāṇa."

61.85

"Good son! All such people by the banks of the Ganges River... (up to) ...all sentient beings do not attain nirvāṇa."

61.86

Sengzong comments: "Though fully possessing hands and feet, one who does not practice swimming—though having buddhadhātu, if one does not cultivate the path, how could one attain buddhahood? Once this metaphor is explained, the five objections naturally dissolve."

61.87

"Good son! Suppose, for example, a skilled physician... (up to) ...immediately attains anuttarā samyaksambodhi."

61.88

Sengliang comments: "Hands and feet are the causes for learning to swim; because they do not cultivate morality, concentration, and wisdom, they are unable to cross the river."

61.89

"Good son! You say that sentient beings all have buddhadhātu... (up to) ...because they do not cultivate the noble path, they cannot see it."

61.90

Sengliang comments: "This answers the second objection. He first raises the final proof, which is a metaphor for bodhi. Drawing water with a pitcher and rope is a metaphor for the eightfold noble path." Sengzong says: "He raises the fifth case to answer specifically. It clarifies that although the fruit exists like a lodestone, how could it be that one does not need to cultivate the path?" Baoliang says: "This answers the second objection. A lodestone can attract iron, but if the conditions are not complete, it cannot. Sentient beings are also like this: although they have buddhadhātu, if they do not cultivate the path, they do not attain it. 'A person walking through a wilderness' is a metaphor for an ordinary person journeying through saṃsāra. Being 'thirsty and exhausted' means the feeling of revulsion toward suffering arises. 'Encountering a well' refers to the teachings of the Nirvāṇa Sūtra. 'Extremely deep' means the principle of the nature of cause and effect is difficult to know. Although one does not see the water, one should know it is certainly there: although the nature of cause and effect is difficult to know, in the future it will certainly exist. 'Seeking a pitcher and rope' is a metaphor for cultivating the path. Although the well has water, without a pitcher it cannot be obtained; as for the buddhadhātu of sentient beings, how could it be seen without cultivating the path?"

61.91

"Good son! As you said, there are sick people in the world... (up to) ...the bodhisattvas have spoken such a meaning."

61.92

Sengliang comments: "This answers the first proof. When the afflictions of fragmented birth and death are exhausted, one naturally becomes a Buddha on one's own." Sengzong says: "This raises the third case. The reason he says 'all are cured' is for bodhisattvas of the sixth dwelling; how could this apply to the ordinary stream, such that cultivation would not be needed?"

61.93

"Good son! Suppose, for example, that space, for sentient beings... (up to) ...because it is definitely attained, it is said that all possess it."

61.94

Sengliang comments: "Below, he raises three matters that are neither internal nor external as metaphors. Space is neither internal nor external, yet sentient beings visibly use it; buddhadhātu is neither internal nor external, hence sentient beings will certainly have use of it." Sengzong says: "Sought in terms of the cause, it is therefore said to be 'not existent.' Since the fruit is not apart from the cause, it is therefore said to be 'not non-existent.' That it 'does not arise without a cause' means that it must rely on a revealing cause (vyañjaka-hetu) before it is seen. 'It is not that this one acts and this one receives' means that it is not that in this very body one cultivates the cause and in this very body one receives the fruit. 'It is not that this one acts and that one receives' means that although taking a single person from beginning to end involves differences, it does not stop with this body. Cultivating the conditioning causes, one will see it in the future; in meaning, this is termed 'not that this one acts and that one receives.' 'That one acts and that one receives' means that it is not a different person who cultivates the good and a different person who sees the nature. That it is 'not that there is no acting and no receiving' means that one must cultivate the cause; the principle cannot be otherwise. How could it be that from beginning to end there is no action, yet one does not receive the fruit?" Baoliang says: "Below this is the third [point], examining the nature of the direct cause (pradhāna-hetu). Space is not within the five aggregates, nor is it outside the five aggregates; because buddhahood is attained, it is merely said that sentient beings all have it."

61.95

"Good son! Suppose, for example, sentient beings create karma... (up to) ...when the seasons and conditions harmonize, they obtain the retribution."

61.96

Sengliang comments: "This is a metaphor for the nature of the cause obtaining the fruit. That 'karma is neither internal nor external': like giving, it is not solely oneself, hence not internal; the attainment is not the recipient, hence not external. Because it cannot be found between these two, it is neither existent nor non-existent. Giving is obtained from a cause, so it is not that it previously did not exist and now exists. It does not come from outside, so it does not arise without a cause. Because it perishes, it is not identical, so it is not that this one acts and this one receives. Because of continuity, it is not different, so it is not that this one acts and that one receives. Obtaining the fruit due to the cause, it is not without acting and without receiving. Because 'the seasons and conditions harmonize,' it requires the harmony of multiple conditions to obtain the retribution."

61.97

"The buddhadhātu of sentient beings is also like this... (up to) ...when it is seen at that time, it is not called created."

61.98

Sengliang comments: "Seen through the revealing cause, it is therefore not that it previously did not exist and now exists. 'Internal' refers to the conditioning cause; 'external' refers to the direct cause. The pervasive cause has neither internal nor external. Because it cannot be found within the cause, it is not existent. Because it is seen through the two causes, it is not non-existent. Nor is it a pervasive cause, hence it is neither this nor that. Not being without cause and condition, because it is seen through cultivating the path, it does not come from elsewhere. Not being without a cause comprehensively answers the three intermediate proofs."

61.99

"Good son! As you said, 'like a lodestone'... (up to) ...whether there is a Buddha or no Buddha, the dharmadhātu constantly abides."

61.100

Sengliang comments: "Delusion supposes that the cause can produce the fruit; now it is explained that because the cause exists, the fruit emerges; the cause does not produce anything different. Because firewood does not create fire, there is no creator. Because when firewood is absent fire is extinguished, there is no destroyer." Sengzong says: "This answers the fifth question again, further explaining that because different phenomena combine, different phenomena are born; how does this relate to buddhadhātu attracting bodhi?"

61.101

"Good son! If it is said that buddhadhātu abides within sentient beings... (up to) ...all sentient beings possess buddhadhātu."

61.102

Sengliang comments: "It does not take a single phenomenon as its substance; the dharmadhātu without abode encompasses all eighteen dhātus. Entering the aggregates is also like this. The twelve links of dependent origination pervasively exist in the three times without an abode, which is called 'constant'; the fruit entering space is also like this. Metaphorically, buddhadhātu is not a single phenomenon: taking it wholly, one grasps it; grasping it partially, one loses it. That 'the four great elements also have no karma': although the powers of the four great elements are equal, in the end they do not resemble each other. The four powers are all equal, yet firmness, moisture, and color differ; because the cause differs, the fruit has no creator."

61.103

Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 61

Linked texts (1)

大般涅槃經集解 — Classical Chinese