大般涅槃經集解 8

English (machine translation) 8

Language: English

8.1

Matching the simile of the two persons, old and young; Kāśyapa asks in the village of Tāla.

8.3

The Buddha again addressed the monks: "If you have any doubts regarding the monastic precepts... I shall explain it to make your minds joyful."

Daosheng comments: "He wished them to ask about the cause of long life. Long life is fundamentally the excellent ford for entering saṃsāra to save sentient beings, having a mind of compassion as its root. For compassion to deliver beings, there is nothing greater than enacting monastic precepts so that they do not perform various evils but instead practice good to the utmost. Since the monastic precepts have been enacted, transgressions must be punished, which on the surface looks like lack of compassion. Those who speak of a lack of compassion do not truly doubt the monastic precepts; rather, it is a profound investigation of the root of long life, which must be asked about. Asking about the root of long life is a matter for bodhisattvas; it is not something śrāvakas should rashly meddle in, which is why he defers it to them." Sengliang comments: "What is spoken of here may be what the monks practice, which is why he specifically encourages them, saying: 'If you have any doubts regarding the monastic precepts... down to: do not say that the Tathāgata only cultivates the original empty and quiescent nature of all dharmas.' When the Buddha first opened the doctrine, he explained giving as the cause of long life, whereas Cunda took protecting the Dharma as the cause. In the broad exposition of the doctrine, he took the three cultivations as the cause; though he spoke of three causes, he had not fully exhausted the root of long life. Now he first raises morality and later raises wisdom, briefly setting forth the beginning and the end to clarify that all myriad practices are causes of long life, opening up the theme of their questioning; therefore he first raises the monastic precepts here." Sengzong, recorded by Jingyi, comments: "Previously, by rescinding the causes and rescinding the fruits, he reconciled the intents of the two teachings, briefly setting forth the preceding realms to encourage questioning. However, because the principle raised was profound and abstruse, although the two vehicles had doubts, it was beyond their thought and they were unable to raise questions. The Buddha knew their inability; the reason he repeatedly encouraged questioning was to make them defer to those capable. Why did he raise the monastic precepts to prompt questioning? Precepts are the essential practice of śrāvakas, the initial foundation for entering the Path. Another interpretation: śrāvakas did not doubt that precepts lead to the Buddha[-fruit], but only doubted whether precepts necessarily lead to permanence. Another interpretation: even if they can lead to the permanent fruit, they did not know how these precepts differ from the precepts of the past. Since they harbored this doubt, having doubt they should ask." Sengzong, recorded by Falian, comments: "The previous chapter raised the realm of wisdom—such as emptiness and non-emptiness—to encourage questioning; now he raises the monastic precepts, the cause of myriad practices, to encourage questioning. If the cause is not understood, the fruit will also not be ultimate; and within the cause there are precepts, concentration, and wisdom. Why did he specifically ask about the monastic precepts? Precepts are the practice of śrāvakas; relying on the restraint of the precepts one is aided in attaining the concentration-precepts and the path-concomitant precepts." Sengzong, related by Huilang, comments: "Exhorting the monks to ask comprises three tiers in total. In the previous chapter, he stopped their lamentation and then exhorted them to ask, and practice proceeded up to this point. Now this second [tier] is an exhortation again. Wishing to broadly open up the purport of permanence, and because precepts are the root of myriad goods, he raised precepts to encourage questioning." Baoliang comments: "From here down is the fourth section, urging the assembly to question. Precepts are the root of śrāvakas, which is why he raised precepts to encourage questioning." Zhixiu comments: "Above he raised all dharmas as an encouragement, fearing that the monks would be intimidated by the depth of the principle of permanence and dare not formulate a question; now pointing again to precepts, which are matters of everyday practice, he adapts to their immediate sentiments to encourage them." Mingjun comments: "Previously, by accepting the offering he opened the theme of permanence; only Cunda, with sharp faculties, understood as soon as he heard it, formulating five rounds of inquiries to discern the dharmakāya, prajñā, and vimokṣa, thereby again revealing that he had long been a field of permanence. However, the purport of permanence is subtle and abstruse and required broad elucidation; yet because the deep grief of the great assembly caused them to suddenly forget to inquire and decide, repeatedly offering plaintive entreaties, peripheral discussions arose. Therefore, he emitted light to hasten the offering, revealing the doctrinal purport anew. Again, relying on Cunda, he examined both the fundamental and trace doctrines, clarifying that food was not truly received—how could extinction be a real passing away? Yet after Cunda departed, the assembly at that time remained silent. Thereupon, shaking the earth to startle their minds, he again offered the opening for questioning. Still, in their utmost grief and longing, they made no inquiries whatsoever, only deeply expressing lamentation and suffering, and setting up similes to criticize deferentially. Thereupon, the World-Honoured One, through two gāthās, checked their grief and briefly raised Dharma-gates to encourage them to ask. What was raised and encouraged all pertained to the fruit. Observing that their minds were still confused, out of righteous indignation he spoke of the three virtues of nirvāṇa, stripping them of what they had attained. The monks then clung even further to the former teachings and returned to their bitter entreaties. The Buddha used superior cultivation to dispel their clinging and used the physician simile to reconcile the teachings, so that their lamentations and bitter entreaties at last subsided. Therefore, he briefly raised the causes of permanence—precepts, concentration, and wisdom—encouraging them to inquire. This is the second encouragement. Why did he first raise the precepts? The ten stages take great compassion as foremost, and the five precepts take non-killing as primary. Below, in answering the cause of long life, he states: 'With great kindness and great compassion, conferring the precept of non-killing. Among the causes of long life, none is prior to precepts.' Therefore, he first encouraged them to ask [about precepts]."

8.5

"I have already cultivated and studied the original empty and quiescent nature of all dharmas, clearly and thoroughly penetrating it."

8.6

Sengliang comments: This explains the cause consisting of wisdom. Sengzong says: It states that the Tathāgata has thoroughly fathomed the original nature; having grasped the root, he holds the branches, and he certainly possesses the virtue to wash away doubts, which is why he encourages them to ask. Baoliang says: In the past it was explained that upholding the precepts yielded fruit, but one merely obtained extinction, emptiness, and the unconditioned. The Buddha's intention now is: "What I previously called extinction, emptiness, and the unconditioned is in fact the cause pertaining to the permanent abode today. You should doubt this meaning and ask while the opportunity is at hand." Zhixiu says: This brings up the Buddha's virtues. Daohui's record says: This means that the Buddha has already cultivated these practices in the past and reached the permanent place; how could you now not cultivate practices such as the precepts? Mingjun comments: The myriad practices ultimately take morality, concentration, and wisdom as their foundation. The preceding line brought up morality, while this brings up concentration and wisdom. "Original nature being empty" is the objective realm of wisdom. "Stillness" is concentration. Below, the bhikṣus immediately recount these three imports, saying they are inconceivable.

8.7

"You bhikṣus, do not say that the Tathāgata only cultivates the original nature of all phenomena as empty and still."

8.8

Sengliang comments: This clarifies that the myriad practices are all causes. Sengzong says: Emptiness is no different from the past; fearing that their doubts might cease, he further brings up non-emptiness to prompt their questions.

8.9

He further addressed the bhikṣus: "If you have any doubts regarding the disciplinary precepts, you may ask them all now."

8.10

Huilang recounts Sengzong saying: This is the third encouragement to ask.

8.11

Then the bhikṣus addressed the Buddha, saying: [...] "We have no wisdom capable of questioning the Tathāgata."

8.12

Sengliang comments: The Buddha's fruit is profound and wondrous, while our wisdom is subtle and shallow; we cannot formulate questions. "Instructions" refers to the disciplinary precepts. Mingjun comments: This explains why they are not capable of asking, namely because they grasp that the above three imports are all inconceivable. "Realms" brings up the aforementioned emptiness of nature. "All concentrations" brings up the aforementioned meaning of stillness. "Instructions" brings up the aforementioned disciplinary precepts.

8.13

"World-Honoured One! Suppose an old person aged a hundred and twenty [...] what could we ask regarding the various disciplinary precepts?"

8.14

Sengliang comments: When the Tathāgata commands them to ask, he certainly intends for [the teaching] to circulate. Yet the śrāvakas are not competent in three respects: first, their wisdom is shallow; second, their lifespans are short; third, they have no retinue; hence they cannot undertake and uphold the Dharma.

8.15

The Buddha addressed the bhikṣus: "You now [...] all the webs of doubt, ask at your pleasure!"

8.16

Sengliang comments: The bhikṣus declined but had not yet deferred to anyone; wishing to have them defer to the bodhisattvas, he repeats his command.

8.17

Then the bhikṣus addressed the Buddha, saying: "World-Honoured One! [...]" Then the śrāvakas fell silent.

8.18

Baoliang comments: Previously they declined on the grounds of their own incapacity; now they bring forward one who is capable. Huidan says: The intent of the earlier encouragement to ask was to have them state their own situation by means of a metaphor; the intent of the later encouragement to ask was to have them defer to capable bodhisattvas. Why is this so? In this assembly, the great beings produce lower-grade understanding, and only later produce middle- and upper-grade understanding; therefore they defer. "Twenty-five years of age" represents the strength and sharpness of the power of wisdom. Being handsome and well-formed in the understanding of permanence is compared to being handsome. Fully cultivating the myriad good deeds is compared to having great wealth. Relying on past subtle-grade understanding of permanence to produce present understanding is compared to parents. The present middle-grade understanding being able to produce future upper-grade understanding is compared to wife and children. Each grade having its own category is compared to retinues and relatives. Because it is unified as a single understanding, it says "all of them are alive and present". The Tathāgata is compared to the wise man; the permanent principle is compared to gold and jewels; the text below says, "Because of perishing from moment to moment, it is compared to severe illness and the end of life." Inspiring later superior understanding constitutes commanding the family members. Because the understanding remains, the principle is revealed; thus by implication it says "recovered".

8.19

Then the Buddha praised the bhikṣus, saying: [...] "to cause this wondrous Dharma to abide long in the world."

8.20

Sengliang comments: "The mind of an arhat" means few desires and knowing contentment. "Because of these two conditions": śrāvakas lack the above three things, whereas bodhisattvas possess the three things. Tanji says: "Because of these two conditions": first, because śrāvakas have no retinue; second, because bodhisattvas have many retinues. Sengzong says: The two causes and conditions are: first, being skilled in asking and answering, which brings benefit in the present; second, causing [the Dharma] to abide long, which brings benefit in the future. Huidan says: The two conditions are: first, being able to ask; second, being able to speak. Mingjun comments: The two conditions are: first, being able to cause the Dharma-jewel to abide long; second, benefiting and giving peace to sentient beings.

8.21

Then the Buddha addressed the entire great assembly: [...] A second and a third time it was likewise.

8.22

Sengliang comments: Lifespan is the culmination of the fruit; the precepts and refuge are the beginning of the cause; he encourages them by bringing up both cause and fruit. Mingjun comments: The preceding chapter encouraged asking about emptiness, non-emptiness, and so forth, solely bringing up the fruit. At the beginning of this chapter, he again proclaimed morality, concentration, and wisdom, solely bringing up the cause. Now he mentions both precepts and refuge, calling upon both cause and fruit together. The precepts are the root of the myriad practices; refuge is the three jewels of one essence. Below this, we enter the "Chapter on the Questions of the Great Assembly", which is the second section within the brief exposition, consisting of questions and answers as two rounds. Within the questioning there are two tiers: first, the gradual approach to the question, which is the prose; second, the question proper, which is the verse. Within the prose there are four rounds: first, the Buddha commands everyone; second, Kāśyapa obeys the command; third, the Buddha grants permission; fourth, Kāśyapa shows modesty. This is the first round, commanding them to ask.

8.23

At that time, among the assembly was a youth bodhisattva [...] "Only if the Buddha permits will I dare to speak."

8.24

Sengliang comments: Kāśyapa doubted himself; though included among the ranks of the great assembly, he feared he was not the person suited to answer the command, which is why he inquired.

8.25

The Buddha addressed Kāśyapa: "The Tathāgata, Arhat, Samyaksambuddha [...] will sever your doubts and cause you to rejoice."

8.26

Sengliang comments: By bringing up the Buddha's three titles, he clarifies that there is no phenomenon he does not know, and whatever question is asked, he can answer it all.

8.27

Then Bodhisattva Kāśyapa [...] "and relying upon the majestic virtue of the great assembly's roots of goodness, I will ask just a few questions."

8.28

Mingjun comments: These are words of modesty upon receiving the command.

8.29

Then before the Buddha he spoke verses asking:

8.30

Sengliang states: From here down is the second [major section], the section of questions, containing thirty-four questions in all. It has four divisions: the first is brief; the second is expanded; the third encourages faith; the fourth inquires into cultivation and practice. Within the first division there are four questions: the first two ask about the fruition, the third asks about the cause, and the fourth asks about the title of the sūtra and the virtue of propagating it. When the substance of the sūtra is already complete, it is termed 'reaching the ultimate other shore.' Within the second division there are sixteen questions, from unfolding the subtle and secret up to the wish-fulfilling tree of the devas. Here the expanded explanation has four levels: the first single question expands upon the fruition; next, from 'having attained the vast' down to the four inversions, there are four questions, expanding upon the meaning of propagation and the reliance upon persons. Next are two questions, asking about performing good karma and the difficulty of seeing the nature, so as to expand upon the cause. Next are nine questions, from understanding the full letter down to the wish-fulfilling tree of the devas, expanding upon the merit of the written words. The preceding twenty questions conclude the twofold statement, expanded and brief. Within the third division there are ten questions encouraging faith. The reason faith is encouraged is that the Buddha attained it through causes, yet speaks of nirvāṇa and declares it to be permanent. If it were not further explained through concrete facts, it would be difficult for the world to believe; therefore ten questions are spoken to explain it. As for the point of the first question, if the Buddha had no nature because of arising from conditions, he should not be solely permanent. The answer below is that although it is attained through conditions, yet when there is delusion there is impermanence, and when there is no delusion there is permanence. The second and third questions bring up the fruition to encourage faith: the former brings up the external, and the latter brings up the internal. The fourth and fifth say that he has great compassion, like earthly parents, so that what he speaks with a compassionate heart does not deceive sentient beings. The sixth speaks of nirvāṇa as an unreal manifestation. The four questions from 'the Buddha is permanent' onward verify this manifestation. Why? The Buddha does not eat yet receives food; he is not sick yet manifests lying down; thus one knows that he does not perish yet manifests perishing. Next are two questions, clarifying that in the present he knows the permanent and experiences bliss, and that future generations will know the remainder and the remainderless. His work of transformation being finished, he accordingly manifests this. The ninth verifies his lack of sickness, and the tenth clarifies that speaking of sickness and speaking of extinction are both esoteric teachings. Within the fourth division there are four questions: the first asks about cultivating and practicing in reliance upon the sūtra, namely the five courses of conduct. The reason conduct is asked about is that the sūtra's merit was spoken above as being able to cure the four grave offences and five heinous sins. Curing inevitably requires practice; if one practices these five courses of conduct, then without curing, [the affliction] resolves of itself. The second explains why it resolves: because turning closer constitutes resolution, he brings up the five kinds of people, distant and near, as proof. The third requests the teaching on the meaning of conduct. The fourth asks about the nature, clarifying that the nature has cause and effect, and conduct has conformity and opposition. Discerning the nature means conformity, which is the Lion's Roar's questioning; failing to discern the nature means opposition, which is Kāśyapa's questioning. The next two verses speak of nirvāṇa; the cause and effect are so vast and unbounded that questions cannot exhaust them, which is why they are not asked about. Baoliang's division is the same as this and will not be recounted redundantly. Tanji states: The first has four questions, directly clarifying the substance of the sūtra, the cause and effect of long life, and concluding the title of the sūtra. The second, from unfolding the subtle and secret to contemplating the Three Jewels, has sixteen questions, expanding upon the fruition above as well as the title and propagation of the sūtra. The third, from 'if the three vehicles have no nature' to speaking of the subtle and secret, has ten questions, encouraging faith. The fourth speaks of the various wondrous courses of conduct, having three questions, which inquire into cultivating and practicing by means of the sūtra. The fifth, 'all have the nature of peaceful bliss', is one question, discerning the sequence of practicing the conduct in reliance upon the sūtra. The sixth, 'now I wish to ask about the aggregates', is one question, intended to be answered with Kauṇḍinya. Sengzong states: The great essential of this sūtra takes the permanent fruition as its core theme. Earlier, Cunda clarified permanence by means of giving, but the meaning was brief. Kāśyapa now sets forth extensive questions to reiterate that earlier intent. Why distinguish these two sets of questions, brief and expanded, by bringing out so many decayed teachings to clarify permanence? Now questions and answers are set up to produce awakening. Yet the grand purport of the questions and answers discusses cause and expounds fruition, clarifies the objective realm and discerns conduct. Although the threads are manifold, in essence they do not go beyond this. As the substance of questioning anticipates the intent of the answer, the sense and purport correspond with one another, never diverging from the sūtra's aim. Within these questions, the outline has broadly four divisions: first are thirteen questions, clarifying the cause and effect of permanent abiding. Next are nineteen questions, praising the power and function of the sūtra. Next is one question, clarifying the conduct based on life. Next is one question, clarifying the objective realm that is illuminated. Within each of these four there are expanded and brief treatments: unfolded they make eight, combined they make four. Because of the branches within them, they are thus threaded into four. Zhixiu states: The intent to encourage has already been made manifest; the time is suitable for questioning. The capacity rests with Kāśyapa, and therefore he has heeded the command. The expressions of the questions are thirty-four in all, which divided by their meaning broadly form three sections. Why? The ultimate aim of the sūtra takes the ultimate fruition as its core theme; yet what the fruition arises from cannot be accomplished without causes, and so the beginning of the inquiry ought to place them first. For this reason, the first section, from the beginning to 'reaching the ultimate other shore', has five questions, asking about cause and effect and concluding with the title. The substance of the canonical teaching has broadly been raised; in intending to transmit its transformation for a thousand years, its benefit will be without end. Yet the Way does not broaden itself—its propagation depends on persons. For this reason, the second section, from 'we pray that the Buddha will unfold the subtle and secret' down to 'Venus and the comets', has ten questions in all, asking about the method for propagating the sūtra and the persons who can propagate it. Although the two principles of persons and Dharma are clearly distinguishable, if one does not discern the benefits of propagating it, there will be no way to encourage eager students. For this reason, the third section, from 'how is it that those who have not yet set their minds' down to 'the most supreme, unsurpassed Way', has nineteen questions in all, asking about the power and influence of the sūtra. If discussed comprehensively, these three meanings are also sufficiently coherent; but taking them in terms of concrete topics and meanings, differences inevitably arise. Mingjun states: On the general outline of the questions, the world has a division into six or three sections: first brief, second expanded, and third encouraging faith. Within the brief questions there are eight questions: the first asks about the cause of long life; the second asks about the fruition of long life; the third asks about the fruition of the adamantine body; the fourth asks about the cause of the adamantine body. These four questions briefly discern prajñā and the dharmakāya. The fifth asks about vimokṣa; the sixth asks about the sūtra's power; the seventh asks about the sūtra's title. The reason vimokṣa is asked about by examining the sūtra's power in reference to its title has two meanings: first, this sūtra takes permanent abiding as its core theme and takes 'free from burdens' as its name; because of burdens there is impermanence, and because of permanence there is freedom from burdens. Second, it clarifies that both immediate and distant vimokṣa are due to the power of the sūtra: immediately it can extinguish the three hindrances in the causal stage; distantly it can realize vimokṣa in the stage of fruition. Therefore, asking 'how is it that regarding this sūtra' is asking about the name and asking about the power; 'reaching the ultimate other shore' is asking about vimokṣa. The 'Chapter on the Name' below says, 'If one hears the name of this sūtra and is born into the four evil destinies, there is no such possibility'—this is the immediate power. It also says, 'Bodhisattvas abiding in this can manifest everywhere'—this is the distant power. The seven excellences are brought up to answer about the title of the sūtra. To subdue all fetters and afflictions and the nature of the māras, and only then necessarily abandon bodily life in the Mahāparinirvāṇa—this answers 'reaching the ultimate other shore.' It also says 'endowed with the eight flavours', bringing up clauses such as 'permanent and constant' to explain the substance of vimokṣa. Why? In the text below clarifying vimokṣa, these eight clauses are listed and each explained in detail, which is clearly visible. The eighth asks about the reliance for propagation, just as the six-fascicle Nirvāṇa Sūtra says, 'When a bodhisattva transforms sentient beings, how many kinds of preaching Dharma are there?' If this were not missing here, it would truly be fitting in meaning. Even if one does not adopt that question, based on this obscure phrasing there is also the sense of asking about propagation. In the 'Chapter on the Name', Kāśyapa asks: 'What should this sūtra be named? How should it be upheld?' Its purport is obvious. The 'Chapter on the Four Marks' below provides the answer. The second section, the expanded questions, has sixteen questions. First, it uses one question to expand upon the three virtues of the stage of fruition, which the text below answers from the end of the 'Chapter on the Four Marks' on remainder and remainderless nirvāṇa down to vimokṣa. Next are two questions, expanding upon propagation by discerning persons and discerning teachings, discerning the perverse and discerning the correct: the 'Chapter on the Four Reliances' takes the correct Dharma and correct persons as the reliances; the 'Chapter on the Perverse and the Correct' casts away perverse persons and perverse teachings, taking them to be demonic. Next are four questions expanding upon the cause: the two questions on the four truths and the four inversions bring up understanding and delusion to clarify wisdom, which is the expansion of the conditioning cause; the two questions on good karma and the difficulty of seeing the nature bring up the beginning and the end to clarify the direct cause. Next are two questions expanding upon the title of the sūtra, namely the full letter and the noble conduct. Next are seven questions expanding upon the sūtra's power: the preceding four questions, such as 'those who have not yet set their minds', expand upon the power to extinguish the three hindrances in the causal stage; the latter three questions, such as the ferryman, extensively discern the stage of fruition, where the myriad delusions are completely extinguished and vimokṣa is ultimate. The third section has twelve questions encouraging faith, identical to the explanation by Dharma Master Sengliang.

8.31

How is long life attained,

8.32

Sengzong states: Although the title of this sūtra takes vimokṣa as its designation, when speaking of its complete substance, it is the dharmakāya and prajñā. Therefore, the opening words raising the questions first take prajñā as foremost. Although this is framed unidirectionally, its meaning combines cause and effect; the intent rests upon the fruition, but one cannot fail to ask about its cause. Although there are two aspects of intent, they together constitute a single question. As for 'long life': a single lifespan is 'life'; a long span is 'long.' The permanent fruition is not a temporal span; 'long' is merely borrowed phrasing. It refers to the insight of wisdom being inexhaustible, which is prajñā. 'How is it attained' asks about its cause. Baoliang states: The answer below says that cultivating the four immeasurables and conferring the precept against killing are the cause, and attaining the permanent lifespan and the substance of dharmatā is the fruition. Zhixiu states: This question has two parts: first, asking 'how is it attained'; second, asking about the marks of the fruition of long life.

8.33

And an adamantine, indestructible body?

8.34

Sengzong states: The previous asked about prajñā; this asks about the dharmakāya. The above clarified inexhaustibility; this clarifies indestructibility. Like worldly diamond (vajra), its substance cannot be destroyed, yet it can destroy all things. Drawing the analogy to the dharmakāya: the three marks cannot alter its spirit, and the myriad transformations cannot change its substance. Baoliang states: The substance, marks, body, and lifespan are in truth not different; yet discerning them according to meaning, they cannot lack distinction. The body corresponds to the substance of the Dharma, while life speaks of beginning and end; hence they are divided into two questions. Zhixiu states: This is the third question, on the fruition of the dharmakāya.

8.35

By what causes and conditions again / Is great, firm strength attained?

8.36

Sengzong states: The preceding line has already asked about the fruition; this lower line asks about the cause. The text below answers that protecting the Dharma is the cause. Zhixiu states: This is the fourth question, on the cause of the adamantine body.

8.37

How is it that regarding this sūtra, / One reaches the ultimate other shore?

8.38

Sengzong states: The great purport of the sūtra having made cause and effect manifest, it then concludes with the title of the sūtra. The text below states: 'This sūtra is named Mahāparinirvāṇa.' Why is it called 'ultimate'? The function of a sūtra has text and principle: the text expounds the principle, and the principle matches the text; text and principle correspond, and the meaning is without omission—this is called the sūtra being ultimate. When people cultivate, study, and become sages within this text and principle, ultimately aiming for the fruition of buddhahood, this is called the person being ultimate. In propagating in reliance on the sūtra, what virtues should one possess? The preceding 'Chapter on the Merit of the Name' has already concluded the title of the sūtra, which is the initial completion of the sūtra. But a sūtra requires people to broaden it; without virtue it cannot be transmitted. The beginning of the 'Chapter on the Four Marks' clarifies the benefits of propagation, benefiting oneself as well as others, ultimately accomplishing the other shore of Great Awakening—this is clear. Zhixiu states: This is the fifth question, on the title of the sūtra together with the benefit of receiving and upholding it.

8.39

We pray that the Buddha will unfold the subtle and secret, / And expound it extensively for sentient beings.

8.40

Sengzong states: Below this are nine questions, which form the expanded section. In the preceding concise section, prajñā and the dharmakāya were clarified; now, in this expanded section, vimokṣa is clarified. Once the three virtues are revealed, the letter 'I' is complete. 'Revealing the subtle and esoteric' means extensively expounding the Tathāgata's two kinds of concealment: first, concealment of speech, and second, concealment of physical form. Because former teachings were not yet manifest, it is called 'subtle'; because it expounds permanence, it is called 'esoteric.' Baoliang states: The expanded section below contains sixteen questions in total; this single question specifically expands upon the fruition-function. 'Fruition' refers to the dharmakāya, prajñā, and vimokṣa. Zhixiu states: This is the sixth question, concerning the method of dissemination; the ten questions that follow are all raised in sequence with it.

8.41

How does one become vast and great, serving as a refuge for the multitude? / Truly not being an arhat, yet being equal in measure to an arhat?

8.42

Sengzong states: The preceding concise section distinguished cause and fruition, established the sūtra's title, and manifested dissemination; in this expanded section, it only clarifies fruition and not cause, yet still distinguishes dissemination, showing that the sūtra's purport does not lie in the cause, but takes fruition as its main principle. The preceding 'Chapter on the Four Aspects' clarified four kinds of dharmas, while this chapter presents the persons of the four refuges: that chapter drew upon dharmas to reveal virtues, while this chapter presents stages to indicate persons. The Tathāgata dwells in the supreme and embodies the ultimate, being a true arhat; bodhisattvas resemble him, but the Great Beings' traces are exalted and far removed from ordinary humans, difficult to distinguish, and thus an analogy is lodged in the four fruitions to make it roughly accessible, enabling people to grasp it. Baoliang states: Below there are four consecutive questions, all of which expand upon dissemination. This single question asks about the level and measure of virtue of the person who disseminates, which is answered in the subsequent 'Chapter on the Four Refuges.' Zhixiu states: This is the seventh question, which means: persons of what stage are capable of obtaining this vast and great sūtra to serve as a refuge? Even though they are bodhisattvas, are their stages equal to those of the śrāvakas?

8.43

How does one know that heavenly Māra creates obstacles for the multitude? / How does one distinguish and know what the Buddha said from what Pāpīyas said?

8.44

Sengzong states: To propagate the Dharma, one must recognize the false and the true. Heavenly māras and non-Buddhists obstruct and disrupt the Buddha's Dharma, assuming false forms and specious teachings to delude those who have not yet attained understanding, so that those who follow their conversion remain perpetually in saṃsāra. At such a time, the four refuges appear in the world to thwart Māra and promote the Way. As stated earlier, heavenly māras should be recognized, but without words one cannot distinguish Māra's speech from the Buddha's speech. Because there is a distinction in principle, this is lodged in speech to examine the false and the true.

8.45

How do the tamers' minds / Rejoice in preaching the true truth?

8.46

Sengzong states: This expands upon the previous meaning of 'cause.' Above, in answering the cause of prajñā, it mentioned the ten virtues and the four immeasurables; the cause of the dharmakāya refers to protecting the Dharma. These are provisional causes and fruitions. Now, within the expanded section, it is clarified by lodging it in the objective sphere. Why? If all causes were gathered, there would be eighty-four thousand; stated concisely, they do not go beyond wisdom. What gives rise to wisdom lies in the objective sphere. Because objective spheres have depths and shallownesses, teachings have partial and complete forms, and understanding follows the teachings accordingly. When the Tathāgata first set forth the four noble truths, he merely stated that there is suffering and there is origination, not yet clarifying that suffering and origination are unarisen. Only when he reached the teaching of prajñā did he first reveal non-arising. Coming to the Saddharmapuṇḍarīka Sūtra, the marks of suffering and origination were still confined to the three realms. What is clarified today is that if even the slightest delusion arises, it is avidyāvāsabhūmi, and up to the vajra-samādhi, suffering is likewise so. In the past, the clarification of cessation was confined to body and intellect. Since cessation still had a remainder, the path was not yet ultimate. When the teaching is not definitive, the understanding that arises is also partial. Because understanding was shallow and the benefit slight, the sage's mind was not pleased. What is expounded today has a complete teaching and fully realized principle; the understanding that arises is also profound, and the work of conversion is smoothly fulfilled, which is expressed as 'the mind rejoices.' Zhixiu states: This ninth question concerns the objective sphere.

8.47

Being fully endowed with proper goodness, / Clearly expounding the four inversions?

8.48

Sengzong states: Above, the objective sphere was presented to accomplish wisdom; here, delusion is set forth to delineate understanding. Why so? Understanding and delusion derive from teachings: since the past teachings were partial, understanding was also inverted. If understanding was inverted, how could it be fully endowed with proper goodness? Furthermore, since the expounding of truths is different, inversions should also differ; their purports are interrelated, and therefore this is clarified again. Baoliang states: These two questions ask whether the principle clarified under the teachings is true or false. The four truths clarify the true, and the four inversions clarify the false, wishing to make practitioners recognize what is right and wrong. If one's words accord with the four truths, they are necessarily the four inversions; if one's words accord with the eight inversions, that is Māra. Zhixiu states: This tenth question concerns reversing the marks of the principle.

8.49

How is good karma performed? / Great Sage, please expound this now.

8.50

Sengzong states: This marks the beginning of exhausting the purport of the cause. Previously, clarifying the keeping of precepts and protecting the Dharma was not yet the ultimate cause; only when illuminating understanding is complete and clear does it deserve to be called good karma. Within the text answering 'good karma,' there are naturally five successive stages of arising, which are revealed in the text below. This single stage clarifies that if faith arises regarding the nature, that is the beginning of good karma. Zhixiu states: This eleventh question concerns the principle of the buddhadhātu. If sentient beings are without self, then they would end with a single lifespan; how could they perform good karma to advance toward the fruit of buddhahood?

8.51

How can the bodhisattvas / See the hard-to-see nature?

8.52

Sengzong states: This is still clarifying the second stage, manifesting the culmination of good karma in seeing the nature. Baoliang states: These two questions, the tenth and eleventh, expand upon the cause, and are answered below in the 'Chapter on the Tathāgata Nature.' Performing good practices is the contributory cause. The reason the direct cause was clarified in the preceding answer was to illuminate the practitioner's method of establishing the mind. If one clearly recognizes the nature of cause and fruition, one's practice will accomplish the Middle Way. If practice of the Middle Way is accomplished, the myriad goods are established. Thus, answering with the direct cause, the Middle Way practice is itself the contributory cause. Zhixiu states: The twelfth question asks which stage of Great Being can illuminate the principle of the future fruition-nature.

8.53

How does one understand the meaning of the full characters / As well as the half characters?

8.54

Sengzong states: Below this is the third stage, which expands upon dissemination. The utility of the sūtra lies in both text and principle. In the concise questions above, the sūtra's title was established as Mahānirvāṇa. Furthermore, the seven wholesome dharmas praised the inclusion of both text and principle. Now, this 'Chapter on Letters' first expands upon the function of text. The text of the sūtra takes the fourteen sounds as the root of all sounds. As for why 'half and full' are mentioned: teachings have partial and complete forms because faculties have their sequence; the Tathāgata is well skilled in what is appropriate, and thus it says he 'well understands the full characters and half characters.' Baoliang states: The nine questions below expand upon the principle beneath the merit of letters. This is the twelfth question, first defining the letters, answered below in the 'Chapter on Letters.' Zhixiu states: The meaning of this thirteenth question is: if the name 'self' originally came from the Buddha, then upon whom do the remaining names depend?

8.55

How do they practice together with the holy practices—/ The varāhakarandī? / How are they like the sun, moon, / Venus, and Jupiter?

8.56

Sengzong states: The fourth stage expands upon dissemination. The function of the principle does not go beyond the permanent and impermanent, the true and the responsive. This teaching jointly clarifies the eight principles in contrast, which should eliminate the eight inversions, just as female and male correspond. The text merely lists six practices, which is an abbreviation. As for being 'like the sun and moon,' these four similes are used to establish the true and responsive natures. When the sun and moon rise in the heavens, all forms are seen; this specifically presents the true and the responsive to reveal the virtue of sovereign mastery.

8.57

How can one who has not yet generated the mind [to attain awakening] / Be called a bodhisattva?

8.58

Sengzong states: The nineteen questions below praise the sūtra; the first seven questions concisely praise it, the first four praising the benefit of the cause and the latter three praising the benefit of the fruition. The sūtra possesses this power: it compels those who have not yet generated the mind to generate it. For example, if someone hears from buddhas and bodhisattvas but does not generate faith, and is about to become an icchantika, through the awe-inspiring power of the sūtra they see bad omens in dreams, and immediately generate the mind to become a bodhisattva. Baoliang states: This is based on the meaning of being able to eradicate evil and generate [good].

8.59

How does one attain fearlessness in the great assembly, / Just like jambūnada gold, / Which no one can fault?

8.60

Sengzong states: Having been compelled to generate the mind, one immediately becomes a bodhisattva, seeking the Buddha's wisdom above and saving sentient beings below; with merits and deeds becoming ever superior, in principle one no longer fears heavenly māras, non-Buddhists, or assemblies of heterodox teachers. Baoliang states: After evil is eliminated, one becomes a pure field of merit. Zhixiu states: The seventeenth question concerns the power of the sūtra to eradicate karmic obstacles.

8.61

How does one dwell in a defiled world / Untainted, like a lotus blossom?

8.62

Sengliang states: Not only does one possess the myriad practices oneself, but they are also superior; dwelling in a defiled world to convert beings, one is untainted by worldly dharmas, like a lotus blossom. Baoliang states: When faith and wisdom are unfolded, one is no longer obstructed from the noble path. Zhixiu states: The eighteenth question concerns the power of the sūtra to eradicate retribution obstacles.

8.63

How does one dwell among afflictions / Without being defiled by afflictions, / Like a physician treating all illnesses / Without being polluted by illness?

8.64

Sengzong states: Previously it applied to both cause and fruition; now it specifically speaks of the cause. Because the afflictions are severe, they are difficult to uproot, yet the bodhisattva uproots them. Previously it only spoke of not being defiled; now it clarifies the curing of delusions, as in the simile of the king of physicians. Zhixiu states: The nineteenth question concerns the power of the sūtra to eradicate affliction obstacles.

8.65

In the great ocean of birth and death, / How does one act as a captain?

8.66

Sengzong states: The preceding four questions clarified the awe-inspiring power of the sūtra, causing those who have not yet generated the mind to become bodhisattvas, capable of being kings of physicians. Although they have not yet attained buddhahood, they are already able to bring benefit in the cause. This clarifies the benefit of fruition: it states that through practice based on the sūtra, one ultimately attains buddhahood, and having attained buddhahood, one is further able to board this great ship of mahānirvāṇa to ferry sentient beings across.

8.67

How does one abandon birth and death, / Like a snake shedding its old skin?

8.68

Sengliang states: Previously one boarded the ship of nirvāṇa, and beings perceived his extinction, but in reality he is not extinguished. Since those of shallow understanding have not yet awakened, another simile is employed to reveal it. Just as a snake sheds its skin and does not truly die, the Tathāgata is likewise: manifesting extinction is not real; it is borrowed as a metaphor.

8.69

How does one contemplate the Three Jewels / As being like the celestial wish-fulfilling tree?

8.70

Sengzong states: For those who understand, there is no need to employ another simile. But because awakening comes earlier to some and later to others, the teaching is repeated to wash away people's doubts. Doubting, they say: seeing the Tathāgata with one's own eyes, born in the royal palace at first and extinguished at the Twin Trees in the end, how can it be said that he is not extinguished? Therefore, the three transformations of the celestial tree are borrowed as a simile.

8.71

If the three vehicles lack nature, / How can it be expounded? / Just as when pleasure has not yet arisen, / How can it be called experiencing pleasure?

8.72

Sengzong states: Below this are twelve questions, which extensively praise the sūtra. According to former sūtra teachings, the three vehicles lack [a single] nature, each having its own nirvāṇa. Since the culmination differs, their natures cannot be the same. If they lack nature, how could the reply to Cunda above state: permanent life, form, and strength, and the permanent fruition is without distinction, either existing together or lacking together? If it is non-existent, it should not have been spoken of earlier; if it already exists, its existence is too early. In the cause there is no fruition, and in the fruition there is no cause; to speak of it as existing is like saying pleasure is experienced when pleasure has not yet arisen. Therefore, Mañjuśrī raises Cunda's doubt here. In the Buddha's reply below, because the principle exists, it cannot be called non-existent; because its function is not yet manifested, it cannot be called existent. Thus, the three vehicles all equally possess the nature. Baoliang states: Below this are ten questions, resolving doubts and encouraging faith.

8.73

How do the bodhisattvas / Attain an unbreakable assembly?

8.74

Sengzong states: This clarifies that based on the complete teaching, understanding is generated, so that the hordes of māras and non-Buddhists cannot undermine or destroy them. Not only are they themselves indestructible, but the retinue they attain is also firm and solid; this is the power of the sūtra.

8.75

How does one become an eye and guide / For those blind from birth?

8.76

Sengzong states: Within the expanded praise of the sūtra, there are also the benefit of cause and the benefit of fruition, the meaning being no different from before. Having boarded proper understanding, one further converts the ignorant and dark, causing them to open the wisdom eye, just as a blind person is guided with eyes. Baoliang states: This clarifies the internal fruition to encourage faith. If one does not see this sūtra, then even if living together, one is like someone blind from birth, unaware that this is the cause of buddhahood.

8.77

How does one manifest many heads? / We only pray that the Great Sage expound this.

8.78

Sengzong states: In the beginning, within the cause, one opens people's wisdom eyes; in the end, upon attaining buddhahood, one's responsive manifestations are boundless. Baoliang states: This encourages faith with respect to responsive manifestations.

8.79

"How does a preacher of the Dharma increase like the crescent moon?"

8.80

Sengzong states: The preceding question about the many heads inquired into the mystery of the body; now this question about preaching the Dharma inquires into the mystery of speech. Faculties may be sharp or dull, and teachings may be shallow or deep, just as [the moon waxes from] the first to the fifteenth day. Baoliang states: This clarifies that the Buddha is like a parent who does not deceive his children, preaching the Dharma in accordance with their faculties and dispositions to encourage faith.

8.81

"How does he also manifest the ultimate nirvāṇa?"

8.82

Sengzong states: The previous passage clarified that the benefit of the fruit does not reside in a single Buddha; now, with reference to Śākyamuni, it explains extinguishing and non-extinguishing, which is the meaning of boarding the vessel of nirvāṇa to ferry sentient beings across. In the text below, by emitting light to urge Cunda's offering, he speaks thirteen gāthās to extensively clarify non-extinction. Zhixiu states: In this twenty-eighth question, anticipating that the great assembly would see the Buddha receiving food and assume he must actually die, he questions the meaning of whether the manifested trace is extinguished or not extinguished.

8.83

"How does one who leaps forward show human, heavenly, and Māra's paths?"

8.84

Sengliang states: In the past, the partial teaching taught that the Buddha is impermanent, secretly framing permanence [within it]; the confused lost the true purport, and the life of wisdom did not arise—this is Māra's path. Now that the complete teaching has been revealed, capable of producing complete understanding and ultimately realizing great enlightenment—this is the heavenly path. Baoliang states: Below this, there are four successive questions that together verify ultimate matters. This single question verifies that future matters are completed: the two gates of the perverse and the correct have already been opened for future sentient beings, and for the present there is nothing more to attend to. Tanxian states: The reply in the text below says: "If there are those who cannot thus clearly contemplate the permanence of the Three Jewels, they are caṇḍālas"—this refers to Māra's path. Those different from this are called the heavenly path.

First 84 of 102 passages. Read on

Linked texts (1)

大般涅槃經集解 — Classical Chinese