大般涅槃經集解 69

English (machine translation) 69

Language: English

69.1

Distinguishing the three kinds of karma, namely body, speech, and mind. Distinguishing the four kinds of retribution, namely black retribution, white retribution, mixed retribution, and neither-black-nor-white retribution. Broadly distinguishing the principle of afflictions and karma mutually generating one another. Discussing the worldly supreme dharmas as contaminated and uncontaminated. Broadly distinguishing the thirty-seven factors [of awakening] under nine kinds of names, namely sovereign, superior, guiding, and so forth. Broadly distinguishing the ten perceptions. Broadly distinguishing the seven perceptions.

69.2

Chapter on Kāśyapa, the Seventh

69.3

"Good son! When sentient beings contemplate sensation, knowing that it is all [...] because of severing conjunction, sensation does not arise."

69.4

Sengliang comments: He explains that craving is the cause; regarding the self as bliss, one then gives rise to craving and clinging. Regarding the good and evil produced by the twelve links of dependent origination: taking birth-and-death to be bliss and being unable to leave it behind is called the time of feeling. 'From what causes and conditions does it arise?' Next he contemplates the causes of feeling: a cause further has a cause; moving from the subtle to the gross shows that it can be severed. 'It does not arise from Īśvara': a proper cause must be correctly grasped. 'All arise from the combination of conditions': arising from the combination of conditions, it is neither self nor other; arising has no fixed master. 'That is craving': pleasant feeling gives rise to craving, and craving gives rise to pleasant feeling; they mutually serve as cause and effect. 'In this combination': through combination it is not existent, but because combination arises it is not non-existent; when combination is severed, it does not arise. Baoliang comments: From here on, one contemplates six kinds of dharmas, namely feeling, perception, contact, desire, karma, and suffering. Contact alone is the single dharma lacking a separate contemplation; it is lodged within the various gateways. As for why one first contemplates feeling: of all delusions that arise, none do not do so by way of feeling; hence one first contemplates the faults of feeling. Within the contemplation of feeling, one first contemplates the cause of feeling; next, one contemplates the gravity and lightness of the fruition and retribution of feeling; third, one contemplates the place of cessation of feeling. The internal and external causes of defilements arise upon objects external to the mind; the causes of the exhaustion of defilements arise based on the three feelings. 'From what causes and conditions does such feeling arise?' Next one contemplates the causes of feeling. 'From what do such causes and conditions further arise?' In this way, one progressively contemplates the causes in various manners; ultimately, it does not arise without a cause. 'It does not arise from perception': this refers specifically to the perception of the heaven of non-perception or the aggregate of perception of neither-perception [nor non-perception] posited by the non-Buddhists. If it arose from such a cause, one ought first to sever this cause of feeling. 'The cause and condition is feeling itself': it arises taking the feeling of the past perished mind as its cause. 'There is no feeling': within causes and conditions there is no feeling of inherent nature. 'There is not no feeling': it exists without being separate from causes and conditions.

69.5

"Good son! Having contemplated the causes, the wise person [...] this is called pure celibate practice (brahmacarya)."

69.6

Sengliang comments: If one does not contemplate the suffering of the fruition, one will not become weary of feeling; to sever the causes of feeling, he next contemplates the fruitions. 'Through the causes and conditions of feeling one attains liberation': when pleasure arises one is bound, and when pleasure ceases one is liberated. 'Severing self and what belongs to self': knowing there is no governing master. 'There is a minor place of cessation': the three types of wisdom sever the fetters; using hearing and thinking to sever the gross is called a minor culmination, while the wisdom of cultivation severs the subtle and is called ultimate liberation. 'Knowing that it proceeds from the eightfold noble [path], he then cultivates and amasses it': the eightfold path is uncontaminated, which is the wisdom of cultivation. 'Increasing body and mind': the eightfold path tends toward cessation, whereas increasing [them] goes against the path. 'For what cause and condition can it increase? Causes and conditions of contact': this means hearing and thinking contemplate the distant cause, while the wisdom of cultivation contemplates the proximate cause. Below, he contemplates the fruitions. 'Neither clear nor non-clear': contaminated wholesome [dharmas] and indeterminate ones. 'Craving for mixed food': it can keep birth-and-death uninterrupted. Baoliang comments: Having finished contemplating the causes, he next contemplates the fruitions: one obtains the bitter retributions of the three evil realms. Although these three evil fruitions are all the retributions of the family of the four minds, they necessarily are not separate from feeling. What kind of feeling can serve as the cause of craving? What kind of craving can serve as the cause of feeling? This explains the principle of their mutual generation: craving can also serve as the cause of feeling, and feeling can also serve as the cause of craving. Having finished contemplating the gravity and lightness of causes and fruitions, thirdly he therefore next contemplates the place of cessation of feeling. If one attains the five faculties headed by faith and accomplishes the two types of emptiness, it is called effecting a minor cessation. Reaching the uncontaminated correct contemplation is called the great cessation. 'This path contemplates feeling as having three characteristics': that is, the characteristics of the three feelings. Yet these three feelings can increase the afflictions of body and mind within the aggregate of mental formations (saṃskāraskandha). 'For what cause and condition can they increase?': they arise due to the causes and conditions of the three contacts. The first, contact of ignorance, is contact with affliction. The second, clear contact, can generate the uncontaminated eightfold noble path. The third, contact that is neither clear nor non-clear, is the conventional wholesome mind. 'Such feeling is both called cause and called fruition': arising from contact it is called fruition; because it can generate feeling, it is also called cause. Having finished contemplating feeling through the three gateways, now he next contemplates the fruition and retribution of craving: since it arises because of craving, it must therefore be contemplated. 'The wise person contemplates craving as again having two kinds: craving for mixed food': that is, the four nutriments. 'Craving without food': severing the four nutriments to attain the uncontaminated. If one wishes to sever craving, one must first sever the cause of feeling: the proximate cause is feeling, and the distant cause is contact. When causes and fruitions are completely severed, one thereby attains the eightfold noble path, which is called pure celibate practice (brahmacarya).

69.7

"Furthermore, good son! The wise person should contemplate [...] because perception and feeling cease, it is called liberation."

69.8

Sengliang comments: 'From what causes and conditions do the two things arise?': craving and feeling are the roots of birth-and-death; he further contemplates their proximate causes. 'Knowing that they arise due to perception': perception grasps conventional designations, and inversions have degrees of gravity: the heavy serves as the cause of craving, and the light serves as the cause of feeling. 'Seeing forms, one does not give rise to greed': this explains the cause of feeling. Clinging to the pleasant gives rise to greed; the pleasant characteristic is conventional. The eye consciousness sees forms without yet grasping them through conventional perception; through conventional perception one experiences good and bad, which, being light, serves as the cause of feeling. 'And when contemplating feeling, one also does not give rise to greed': this explains the cause of craving. Feeling arises from inversion; when feeling first obtains the good, it has not yet produced inverted perception; having grasped it as permanent and pleasurable, it culminates in greed and craving, which, being heavy, serves as the cause of craving. 'Perceptions are of three kinds': 'minor' has two aspects—first, its object-condition is minor; second, the time it abides in the condition is brief; this also applies up to 'immeasurable'. 'Not settled': an unfocused mind conditions objects without settling, and its abiding time is also brief; the coarse concentration of the desire realm is also like this. In the formless realm there is no form; it is not stirred by external conditions and abides in concentration for a long time—how then is it explained? 'The cessation of perception and feeling is called liberation': this explains why the Buddha taught perception and feeling as causes of defilements. Baoliang comments: The wise person should contemplate from where the two things, feeling and craving, arise. 'Knowing that they arise from perception': from here on is the second gateway, contemplating perception; that is, the characteristics of conventional dharmas, hence called perception. In general, inverted and false conditionings all fail to attain the true reality of dharmas. 'These perceptions are of three kinds': if one imagines a small condition, it is called a minor perception; if one imagines a large condition, it is called a great perception; if one imagines an immeasurable condition, it is called an immeasurable perception. Further, a minor perception refers to the lightning concentration of the desire realm for one who has not entered absorption. A great perception refers to the concentrations of the eight dhyāna stages for one who has entered absorption. An immeasurable perception refers to the ten universal bases (daśa-kṛtsnāyatanāni). If the three perceptions cease, feeling therefore ceases; perception and feeling having ceased, it is then called liberation.

69.9

Bodhisattva Kāśyapa said: "World-Honoured One! The cessation of all dharmas [...] those who hear it also understand when it is taught with reference to sentient beings."

69.10

Sengliang comments: 'Understanding dharmas': dharmas are specific, while sentient beings are general; the general and specific depend on each other, so by speaking of one, the second is known. Mental factors are mutually dependent; feeling and perception occupy the essential position: if feeling and perception can be severed, one knows that the rest can also be severed; the teaching is also like this. 'Ought to be associated with': only mixed dharmas are spoken of, and what is understood is also mixed. Baoliang comments: Because of these words, Kāśyapa thereupon asked: "Why is the cessation of perception and feeling called liberation?" The Buddha answered, "The Tathāgata sometimes teaches with reference to sentient beings, and upon hearing, they understand; as previously for Mahākāśyapa, he said that when sentient beings perish, wholesome dharmas perish. But dharmas are propagated by persons: if persons no longer practice them, the Dharma will not circulate; therefore, he speaks of sentient beings to illuminate dharmas. When teaching with reference to dharmas, upon hearing, they also understand. Teaching with reference to sentient beings is like speaking to Ānanda: if there is a dharma that can generate afflictions, one should not associate with it—that is a bad spiritual friend; if there is a dharma that can generate the wholesome, one should associate with it—that is a good spiritual friend. Having spoken of dharmas that may be associated with and dharmas that may not be associated with, living beings can therefore, through the Dharma, understand wholesome sentient beings and unwholesome sentient beings: thus the wholesome should be associated with, and the unwholesome should not be associated with."

69.11

"Good son! Although the Tathāgata speaks of the cessation of the two, perception and feeling [...] although there are poisonous herbs, there are also marvelous medicines."

69.12

Sengliang comments: 'Without perceptions like this': conventional truth distinguishes dharmas, which is called perception. What is universally transmitted in the world is called popular circulation. Conventional truth has two kinds: first, the principle; second, inversion. Conditioning broad conventional designations is the principle; calculating oneness and difference is inversion, and inversion gives rise to attachment. Baoliang comments: Although he speaks of the cessation of both perception and feeling, this generally illuminates the cessation of all dharmas. Because perception arises due to contact, he next contemplates contact as having two kinds: due to the consciousness of ignorance, one gives rise to the afflictions of perception and feeling; due to clear consciousness, one severs afflictions and attains liberation. Contact originally lodges within the various gateways, so it is not contemplated separately.

69.13

"Furthermore, good son! The wise person contemplates desire [...] although there are poisonous herbs, there are also marvelous medicines."

69.14

Sengliang comments: 'That is, forms and sounds': he first contemplates the causes of desire. Causes have internal and external: forms and so forth are external, and inverted perceptions are internal. 'Then it generates feeling': that is desire. Desire has no separate dharma: when inverted perceptions are numerous, they constitute desire; pleasure is called feeling. When perceptions arise after the ten unwholesome deeds, they are called the ten unwholesome perceptions. 'Because of bad parents': killing and harming are the retribution of action, and hell is the retribution of rebirth. Baoliang comments: Next, thirdly, he contemplates desire. Desire is the five dusts (sense objects); he clarifies that the five dusts are not themselves desire, but can generate desire; speaking of the fruit within the cause, they are therefore called desire. The reason for contemplating them: because of the five dusts, consciousness arises; through attachment to consciousness, perception arises; because of perception, feeling arises; because of feeling, craving and desire within the aggregate of mental formations arise. Thus, from the five dusts to feeling, all are the causes of desire. However, because consciousness has few faults, it is not made into a separate gateway for contemplation.

69.15

"Furthermore, good son! The wise person thus [...] creates three kinds of karma of body, speech, and mind."

69.16

Sengliang comments: 'Next one should contemplate karma': the eight sufferings have birth as their root. Only after afflictions and karma operate together does one undergo birth. 'Next, contemplating karma: feeling, perception, contact, and desire are afflictions': the nature of delusion is entirely affliction; they differ in their beginning and end, and in their lightness and gravity; contact can differentiate them, having no separate gateway, because it broadly serves as the cause of perception and feeling. 'First, performing karma of birth; second, performing karma of feeling': relying on karma to undergo birth is called birth; being able to obtain the retribution of rebirth is called feeling. 'Good son, the two karmas of body and speech': creating and performing is the meaning of karma. The nature of mind is creative activity; that which does not act but arises in succession—body and speech—possesses both. 'By reason of the cause it attains the name of karma': body and speech do not have an acting nature; they receive their name due to mind. 'The primary karma is mind; the intended karma is body and speech': that whose nature is good or evil is called primary; that which corresponds to another's good or evil is called intended. From 'because it is initiated first it is called mind' down to 'attains the name of primary' is the direct explanation: it means that what initiates first is the master, and what follows another is the response. 'That is, the contact of ignorance': karma can lead to the four [types of birth]; wishing to explain the cause of suffering, he speaks only of ignorance. Baoliang comments: 'Having contemplated desire, the wise person should contemplate karma': this is the fourth gateway, explaining that feeling, perception, contact, and desire are afflictions. That these afflictions can create karma refers to the link of mental formations (saṃskāra) within the twelve links of dependent origination. 'Does not perform karma of feeling': one does not perform karma that moistens rebirth and ties down retribution. Why? When first creating karma, one has definitely not yet changed one's retribution, so one does not yet use the delusion that moistens rebirth. 'Afflictions thus operating together are of two kinds, namely karma of birth and karma of feeling': this aims to clarify that afflictions are never separated from beginning to end; mutually they can serve as causes to create karma, and can also create the karma of undergoing birth, so they return again and again to grasp. Having finished contemplating karma, he then next contemplates the causes: the cause is the contact of ignorance. Due to this ignorance and delusion, consciousness grasps and clings among conditions, ultimately generating karma within the aggregate of mental formations. Having also finished contemplating the causes, he then next contemplates the fruition and retribution obtained from karma. 'The supreme good is born in Jambudvīpa': this treatise regards the aspect of receiving the path as superior, differing from the teachings of past doctrines. Although the two teachings are different, each has its purpose. The principles and models for the other three continents all diverge from their past purports; these will not be separately explained.

69.17

"Good son! When a wise person has thus contemplated the causes of karma [...] a fruition is termed untainted karma."

69.18

Sengliang states: 'Defilement at the time of committing karma' explains the designation of karma. Because the cause is unwholesome, the retribution is suffering.

69.19

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] although there are poisonous herbs, there are also sublime medicines."

69.20

Sengliang states: In this meaning there are two [aspects]: first, both fruition and retribution; second, only fruition and not retribution. As for 'only fruition and not retribution': 'fruition' is the cause of retribution, so this designation is general; using 'cause' for the cause of retribution, this designation is specific. Tainted [karma] possesses both; untainted [karma] has only one. As for 'good son, because there is no retribution': karma is designated according to retribution; experiencing suffering and pleasure is the direct retribution. The nature of suffering is black; the nature of pleasure is white. Remedying suffering with pleasure is called the extinction of suffering through remedies and the tranquility of pleasure. As for 'having a fixed place to receive retribution': black is in the three bad destinies; white is among humans and gods. Uttarakuru is supreme regarding worldly pleasure, but inferior regarding the pleasure of the path.

69.21

"Furthermore, good son! When a wise person has contemplated karma and contemplated afflictions [...] suffering causes and conditions produce suffering."

69.22

Sengliang states: 'What is obtained by these two': contemplating suffering, the two dharmas act together, and nirvāṇa receives the designation of fruition. The two fruitions are suffering. 'Free from all rebirth': birth is the root of suffering, therefore birth is spoken of first. 'Further contemplating the causes and conditions of afflictions': next one contemplates that in the four destinies, karma and afflictions are the causes, and the path of suffering is the fruition. Both causes and fruitions are generally termed the path of existence. The four destinies mutually generate one another, so that their sequence cannot be discerned. Baoliang states: After a wise person contemplates karma, they next contemplate the fruition obtained from karma and afflictions: this is the fifth gate, contemplating suffering, clarifying that karma, afflictions, and suffering mutually generate one another. In the causes and conditions of the six destinies there is no slight pleasure whatsoever; therefore the sage causes one to sever suffering and cultivate the path.

69.23

"Good son! If a wise person can engage in such contemplation [...] you should know that this person can sever all sufferings."

69.24

Sengliang states: 'Not creating new karma and destroying old karma': the twelve links of dependent origination subsume the three sufferings; seeing the three sufferings destroys all karma. 'Contemplating all hells' is contemplating the suffering of suffering. 'Further contemplating humans and gods' specifically contemplates the suffering of change. 'Deeply contemplating all sufferings of the three realms' specifically contemplates the suffering of conditioned existence. 'If a wise person can contemplate the eight kinds of suffering' is the general conclusion.

69.25

"Good son! When a wise person has deeply contemplated these eight sufferings [...] although there are poisonous herbs, there are also sublime medicines."

69.26

Sengliang states: 'Seeking the body and seeking wealth': the body is internal life; wealth is external life. 'Committing karma' is performing good and evil. 'Increasing' is augmenting good and evil. 'Committing karma' is committing mental karma. 'Producing fruition' is committing physical and vocal karma, which is grasping. Craving and grasping are designations of lightness and heaviness: the lighter is the cause of the heavier, and grasping is the fruition. The sūtra says: 'Indulging in and approaching the five desires is called craving; internal and external covetous seeking is called grasping.' One knows this is light and heavy. 'Craving causes and conditions grasping, and grasping causes and conditions craving': craving and grasping have increase; next, because the cause is extinguished—since the causal nature has increase and decrease—it clarifies that they can be severed.

69.27

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] precisely what are all these dharmas?"

69.28

Sengliang states: The eighth [section] praises the virtues of the sūtra. 'Purity' is nirvāṇa, and the 'cause' is practice. The three dharmas of nirvāṇa are all causes, and no dharma is not a cause. Saying that all dharmas are [the cause] leaves the meaning indefinite and the intended import not yet clear; hence he specifies it. Good and unwholesome are the roots of all dharmas; subsuming the branches by the root is also like all good friends subsuming all pure conduct (brahmacarya). Baoliang states: The eighth text in the major section next clarifies the praise of the sūtra. If one studies in reliance upon this, one will definitely transcend saṃsāra and accomplish pure conduct. What was clarified in the past teachings had not yet reached the upright principle, and was not yet separated from saṃsāra; hence it did not accomplish true pure conduct. Now, regarding the praise herein, there are three rounds in total: first, praising generally in terms of object and wisdom; second, praising specifically in terms of the essence of untainted wisdom of the thirty-seven factors; third, going through the ten notions to take the meaning of distant support and generation as praise. Now, since Kāśyapa asked, the Buddha answered that all are [pure conduct]. This speaks generally in terms of object and wisdom. The object can generate understanding, and wisdom arises from a source; therefore they are collectively summarized as pure conduct. Although there is this determination, its import was not yet clear; hence Kāśyapa further brought up all dharmas to ask: 'All dharmas are indefinite; which dharmas precisely does the Tathāgata now take to be all?' The Buddha again answered: 'The Mahāparinirvāṇa Sūtra is the treasure storehouse of all dharmas.' Therefore one knows that the principle of this sūtra correctly and fully clarifies the six practices, can generate people's faith and wisdom, and swiftly transcend saṃsāra. For this reason, regardless of that dharma or this dharma, all are born from nirvāṇa, and also because of this object and wisdom one attains mahānirvāṇa; therefore they can all serve as pure conduct. Hence below he repeatedly gives more than thirty examples to praise the power and function of this sūtra.

69.29

The Buddha said: "Excellent, excellent, good son! [...] the mother and father of the present Buddhas."

69.30

Sengliang states: 'All dharmas' refers to the dharmas of the sūtra. Being able to rescue the destitute is called a 'treasure'. Having every treasure without lack is called a 'storehouse'. This sūtra explains the fruit of the buddhadhātu, which can transcend saṃsāra; this is called 'treasure'. Explaining the fruit, no dharma is not permanent; explaining the cause, no dharma is not the nature; this is called 'storehouse'. From 'the great ocean' onward is a metaphor for the storehouse; from 'fierce wind' onward is a metaphor for the treasure.

69.31

"Good son! Therefore, this sūtra subsumes all dharmas [...] precisely the thirty-seven aids to the path."

69.32

Sengliang states: First he spoke of the direct cause, and now he speaks of what is proximate among the contributory causes. Baoliang states: Above, he already spoke generally in terms of object and wisdom; now he directly takes the true untainted essence, clarifying that true signless understanding does not co-occur with delusions; hence it attains the name of pure conduct. Although within the five upāyas there is similar understanding, their essence fundamentally has not escaped delusion and is still inverted; hence it is not pure conduct.

69.33

"Good son! If one is apart from such thirty-seven factors [...] therefore it cannot be named pure conduct."

69.34

Sengliang states: 'Not calling tainted [factors] pure conduct': there are two kinds of factors of the path; it is explained that the untainted continuing in succession to nirvāṇa is called practice.

69.35

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! [...] therefore it is called pure conduct."

69.36

Sengliang states: He brings up the five consciousnesses having no afflictions and not being inverted to resolve this. 'Not generating the notion of a male regarding a male': the five consciousnesses apprehending male and female is not fully clear, not yet forming afflictions; it is not causing non-apprehension. Grasping at characteristics is inverted and can produce greed and anger.

69.37

"Good son! If a bodhisattva [...] regarding the thirty-seven [...] is ultimately called mahāparinirvāṇa."

69.38

Sengliang states: Among these nine phrases, the first seven are causes and the latter two are fruitions. If one knows the distinctions in function between cause and fruition, then one knows pure conduct. Baoliang states: The thirty-seven names are converted and spoken of as nine stages. Why is this so? Ordinary people lack understanding and claim that the stages are fixed and cannot be spoken of as more or less. Now it is clarified that the characteristics of dharmas are not fixed; hence they are converted into nine stages. Dividing within the nine stages, it divides only concentration and wisdom, leaving out morality. It can assist in generating concentration and wisdom, but is not the essence of the path proper; therefore it is not taken up. The nine names are divided into four senses: first, there are four stages, named in terms of upper, middle, and lower grades; second, there are three stages, named on the basis of function; third, one stage, taking what is eliminated in that corresponding portion as the cause; fourth, the last stage, indicating the fruit to receive its title. The first four receive their names in terms of gradual progression: the first thought of untaintedness can provide support for subsequent understanding, so the initial grade of untaintedness is called 'root'. The second thought of untaintedness is 'cause': because it can generate subsequent strength that becomes stronger, it is called 'cause'. The third thought of untaintedness is called 'reception': just as after the mind of the three feelings, afflictions are immediately generated; now the meaning here is also the same: since understanding and wisdom are slightly deeper, they are further able to grasp and generate subsequent untaintedness, so it is called 'reception'. The fourth thought is called 'increase': because this untaintedness increases in clarity from thought to thought, it receives the name of 'increase'. Then, from the first abidance upward, they are generated successively, culminating in the diamond-like mind; in every stage there are these four dharmas. Thus one knows these four receive their names in terms of gradual progression. Next, there are three dharmas that receive their names based on function: it clarifies that in every grade all three exist. How is this known? The master is called mindfulness, which can guard the object. The guide is called concentration: because mindfulness guards the object, one calms contemplation amidst conditions and attains concentration. The superior is called wisdom: although concentration can guard the object and prevent the mind from scattering, without superior wisdom, delusions would have no way to be dispatched; because its power of elimination is superior, it is called 'superior'. If so, from the first abidance upward down to the diamond-like [mind], at each stage within every thought all three of these meanings exist, yet there is no separate mind. 'Knowing reality': this is the eighth dharma, and it should also be function, yet the dharma is slightly different. Why is this so? 'Reality' is called vimokṣa; from the understanding of the first abidance onward, in that stage one speaks of nothingness, or does not discuss what can remedy. Now, clarifying what is eliminated, based on the unconditioned merit attained by the practitioner, it speaks from the side of freedom from bondage. The ninth, 'knowing the ultimate', speaks in terms of the ultimate point, taking the fruition-essence of nirvāṇa as its purport.

69.39

"Good son! Wholesome desire is precisely the initial generation of the aspiration for the path [...] what is ultimate is precisely mahānirvāṇa."

69.40

Sengliang comments: Regarding "first generating the aspiration for the Path": desiring to rescue sentient beings enables one to generate bodhicitta. Desires are of three kinds, and wholesome [desire] is the root of the Path. Where it is explained as wisdom or explained as faith: desire is the basis of generating the aspiration, and contact is the beginning of entering practice; thus it is named cause and condition. Faculties possess sharpness and dullness; sharp wisdom is in initial faith as a cause and condition. Therefore, it explains that through faith one seeks the Dharma regarding the afflictions of various evils, ultimately cutting off afflictions, which is entirely the power of faith. Reaching the fruition of this constitutes liberation through faith. Regarding "performing good and evil at the time of sensation": one experiences sensations of suffering and pleasure; when a good friend expounds the Path, if one delights in cultivating it, one advances and grasps the factors of the Path; if one does not delight, one retreats; hence it says "at the time of sensation." "Arising of various afflictions" explains this: if one seeks pleasure they arise; [knowing] pleasure enables one to sever them. Regarding "because of wholesome reflection": although one delights in cultivating the Path, one must recognize its antidotes. One should reflect properly: cultivate what is fitting to cultivate, and the factors of the Path will increase daily. Regarding "one must maintain single-minded mindfulness": one ought to cultivate and diligently cultivate, being mindful or unmindful of objects of focus, which acts as the sovereign of samādhi. Regarding "being able to discriminate well, wisdom is said to be the most supreme": when the mind is settled and sees phenomena, this is called discrimination; when one examines to the utmost, this is called wisdom. Initial attainment serves as the guide; becoming clearer, it is supreme. Regarding "the time of realizing liberation": this is realizing existence and non-existence. Liberation is nirvāṇa with remainder; emerging from birth and death is reality. "Utmost" is nirvāṇa without remainder.

Baoliang comments: Earlier, the Buddha listed the names in a general survey; now below, he proceeds to provide five successive levels of explanation. Now, the first explanation says: the root is desire. Desire is a mind of yearning and delight. The cause is called luminous contact because it contacts the preceding principle; hence it is called luminous contact. Grasping is called sensation because it takes in and receives all practices; hence it is called sensation. Increase is called wholesome reflection because it is the supreme mind that apprehends the principle. Guarding the objective realm without wavering is why the sovereign is called mindfulness. The guide is called samādhi because it gathers the mind to a single object. The supreme is called wisdom because it crushes afflictions. Reality is called liberation because the substance of wisdom is free from entanglements. The utmost is called nirvāṇa based on the total completion of functional application. From "wholesome desire is the first generation of aspiration" onward is the second level of explanation. From the first moment of uncontaminated [mind] up to attaining buddhahood is called wholesome desire. Due to this wholesome desire one is able to attain buddhahood; hence it is called the root. The Tathāgata previously stated that heedfulness was the root, but now speaks of desire because desire is the fundamental root; since heedfulness aids in its completion, it is called an indirect cause. When sentient beings lack understanding, they attain realization by relying on the Buddha, and so the Buddha is called the root. Now, when sentient beings possess understanding and realize it for themselves, they must depend on the mind of desire. As for "luminous contact," whether explained as wisdom or as faith, the principle is universally applicable, for one attains realization from faith. When realization arrives, confusion is dispelled; this is termed luminous contact. Sensation is called grasping because it can gather and generate all wholesome [qualities], and myriad evils are eternally extinguished. Just as karma arises following sensation, when the Path arises, it is inevitably eliminated. Because of wholesome reflection, one's apprehension of the principle becomes deeper and can crush afflictions; hence it is called increase. However, the antidoting of defilements through contemplative understanding relies essentially on single-minded mindfulness; hence mindfulness is called the sovereign. When samādhi is attained, one can see all phenomena; hence it is called the guide. Among all forms of understanding, wisdom is the most supreme; hence it receives the designation "supreme." Although one might attain the peaceful bliss of the four dhyānas and supernatural powers, this is not called reality; only when one shatters afflictions and realizes liberation is it genuine reality; hence it is called knowing reality. If one only eliminates a slight degree of suffering, it is not called the utmost; only when one attains mahānirvāṇa, is devoid of all suffering, and realizes ultimate unconditionedness, is it truly called the utmost.

69.41

"Furthermore, good son! A mind of wholesome affectionate regard […] obtaining retribution is called increase."

69.42

Sengliang comments: Loathing suffering and desiring its cessation is called wholesome. Therefore, it is called contact: extinguishing suffering requires the Dharma found in good friends. The sūtras say that one wholeheartedly and attentively receives the Path; when one receives it, one can engage in wholesome reflection; having received it, reflecting on its meaning causes the factors of the Path to increase. Through the fourfold karmavācanā, one takes morality as the basis of leaving the household life. The fourfold [procedure] is the root of attaining the precepts, named contact and named cause. Regarding the two kinds of precepts: taking precepts as the root of the Path is called grasping; that is, from initial generation onwards, there is an uninterrupted continuity of similarity. For example, the four grades of wholesome roots: lower, middle, and upper. The lower grade is named root, the middle grade is named cause, and the middle is similar to the lower. "Increase" means having completed, it can generate a similar upper grade; extinguishing the middle grade is called similar; being able to generate the upper-upper is called generating the similar, and the upper-upper resembles the upper. Arising from the middle and lower constitutes the root of increase; that is, upon completion, increase can then be put to use. It is like boiling rice for provisions: when cooked, it is called the cause; when eaten, it is put to use.

Baoliang comments: The remaining three kinds below are readily apparent upon examining the text. However, ordinary beings and devas cling [to views], claiming that only the true uncontaminated [state] can be designated by these nine terms. Therefore, these nine stages are applied everywhere without fixed hierarchy; even the designations of the twelve links of dependent origination can be explained via these nine. Although he has explained this several times, people still did not understand. Thus Kāśyapa asked again: "How are the three dharmas, such as knowing the root, differentiated previously?" The Buddha again gave several layers of explanations. These three dharmas correspond precisely to the lower, middle, and upper grades, successively producing one another; since their causal, fruition, and functional applications differ, they receive these three names.

69.43

Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One! […] even attaining what is designated as the meaning of an upāsikā."

69.44

Sengliang comments: The nine dharmas above explain the differences in the sequence and functional application of the factors of the Path, but do not yet explain the meaning of practice. The ten notions expounded are the practices to be cultivated.

Baoliang comments: The third section goes through the ten notions in praise. If one cultivates the ten notions relying on this sūtra, regardless of whether one is ordinary or noble, all are universally praised. Why is this? In the past teachings, the explanation of the principle was incomplete, so the cultivation of the ten notions was unsuccessful; relying on what is spoken now, the practice of both ordinary and noble does not contradict the principle. The reason the ten notions are universally praised is that the notion of revulsion toward food, the notion of the world as unpleasurable, and the notion of death—these three are the initial contemplations. Next are four notions: impermanence, suffering, non-self, and many faults. These four are contemplations that engage the principle, penetrating it slightly deeper. The final three notions—the notion of detachment, the notion of cessation, and the notion of non-craving—are contemplations that enter noble status. In the text, one first contemplates the notion of impermanence, first contemplating the coarse and then the subtle. From "leaving far behind the pride of permanence" onward is the second: next cultivating the notion of suffering. From "not self or belonging to self" onward is the third: next contemplating the notion of non-self. From "the wise person, having contemplated non-self" onward is the fourth: next contemplating the notion of revulsion toward food. From "endowed with these four notions" onward is the fifth: next cultivating the notion of the world as unpleasurable. Furthermore, from "a wise person, having cultivated the notion of the world as unpleasurable" onward is the sixth: next cultivating the notion of death.

69.45

Bodhisattva Kāśyapa said: "World-Honoured One! How is it called […] this is called coarse impermanence."

69.46

Sengliang comments: The first is internal, the second is external; sentient beings are internal, insentient things are external. Next, "contemplating what is heard" means hearing what the worthy and noble have expounded. "Not even the size of a cartwheel" means that the fertile ground and fruit trees planted within the household are all abundant.

69.47

"Having contemplated the coarse, next one contemplates the subtle […] therefore, the rampant flourishing of dharmas is again suffering."

69.48

Sengliang comments: The ten periods: emergence from the womb is called the present; not yet being born is called the future. "Never growing gradually" means not perishing moment by moment. Internal and external each have two: internally hunger and thirst, externally cold and heat; this contemplates the suffering of change. A vessel of impermanence is conditioned activity; this contemplates the suffering of conditioned existence.

69.49

"Good son! The wise person further contemplates that birth is itself suffering […] whether one or many, both are devoid of self."

69.50

Sengliang comments: "Different aggregations": the dharmas spoken of are different, and the aggregations are different; aggregation means absence of intrinsic nature and absence of self. "There is not a single dharma that can be an agent": this refutes an agent. "Perishing due to aggregation": when causes perish, fruits perish; this is perishing through aggregation.

69.51

"When a wise person contemplates non-self in this way […] this is called accomplishing the notion of revulsion toward food."

69.52

Sengliang comments: Although one attains contemplations such as non-self, when hungry one needs food and when cold one desires clothes, and thus afflictions arise. Because food engenders greed, one contemplates food first. "Like a flayed cow": whatever touches it brings suffering. "Like a mass of fire": wishing and aspiring for future existence; future existence is like fire. "Three hundred spears": consciousness originally delights in conditions, yet all conditions are suffering.

69.53

Bodhisattva Kāśyapa said: "World-Honoured One! When a wise person contemplates food […] does not consume the faithful offerings of the realm in vain."

69.54

Sengliang comments: Making it similar: contemplating rice as worms and roasted flour as bone dust.

69.55

"Good son! When a wise person is endowed with these four notions […] this is called a wise person skillfully cultivating the notion of death."

69.56

Sengliang comments: Next is cultivating the notion of death. Impermanent arising and ceasing, which having ceased does not continue, is called death.

69.57

"When a wise person is endowed with the six notions above […] they are then worthy of being called having the marks of a śramaṇa."

69.58

Sengliang comments: Furthermore, from "if endowed with the six notions above, they are the cause of the seventh notion" onward is the seventh: cultivating the notion of many faults. Without further explaining many faults, it directly provides seven phrases of explanation: 1. The notion of constant cultivation: constantly cultivating the six notions above. 2. The notion of delighting in cultivation: delighting in cultivating the six notions above. 3. The notion of non-anger: when cultivating the six notions, the mind is entirely without anger. 4. The notion of non-jealousy: when cultivating these six notions, the mind is devoid of jealousy. 5. Wholesome aspiration: cultivating the six notions above with unceasing vows. 6. The notion of non-arrogance: when cultivating these six notions, one does not harbor arrogance. 7. The notion of samādhi: when cultivating the six notions above, one constantly seeks samādhi. "Able to rebuke the three realms" explains the eighth, the notion of detachment. "Extinguishing the three realms" explains the ninth, the notion of cessation. "Not engendering craving and clinging" explains the tenth, the notion of non-craving.

Linked texts (1)

大般涅槃經集解 — Classical Chinese