大般涅槃經集解 9.56

9.56

Fayao comments: The source of long life reaches to the principle of non-killing. However, the lifespans of humans and devas also contain a partial degree of non-killing; this then enters the partial cause of the Buddha’s lifespan. Therefore it is said that all lives enter the ocean of the Buddha’s lifespan. Sengzong comments: The ocean swallows and receives the multitude of streams without increase or decrease; on the causal stage, the myriad wholesomenesses concentrate in the ultimate fruit, and because the cause is fulfilled, it is permanent. Furthermore, the Śrīmālādēvī Sūtra says: ‘The tathāgatagarbha is itself the buddhadhātu; on the causal stage it is the garbha, and on the fruitional stage it is the Buddha; it has neither beginning nor end, differing only in being concealed or revealed.’ If sentient beings had no [Buddha-]nature, it could also be cut off in between; because the meaning of their nature does not perish, they will definitely become Buddhas, and reaching Buddhahood, it is then permanent. Just as the multitude of streams, reaching the sea, have nowhere else to go, so when defilements are exhausted and practice is complete, attaining Buddhahood is naturally permanent. Baoliang comments: The ocean is a vessel that receives streams; the Tathāgata’s lifespan is the culmination of all lives. Investigating and discerning its meaning, there are three senses in all: two senses are inferred profoundly, and one sense follows the text. First, clarifying that the lifespans of sentient beings are all the Tathāgata’s lifespan, and within the ocean there is nothing that surpasses the Buddha; second, although the lifespans of sentient beings are immeasurable, they transmigrate without stability, and only upon reaching Buddhahood do they abide; third, clarifying that during the days of the bodhisattva on the stage of practice, he bestows life upon sentient beings; with this as the cause, on the day of obtaining the fruit it cannot be brief. However, the sūtra says that sentient beings’ saṃsāra is like a silkworm spinning a cocoon, which is not taught by the sages. Yet now it says that bestowing life is the cause, which is indeed difficult to understand. Furthermore, it is said that sentient beings can be harmed, but those who practice the Way have no harmful intention, which is called bestowing life; this again is difficult to understand. The sage appears in the world precisely wishing to cause people to sever afflictions and extinguish saṃsāra. If following this meaning, it should be taking life; why then is it called bestowing life? Life is called being born, and it is born into true life, and true life is the dharmatākāya. Therefore, the sage causes sentient beings to cultivate the Way to reveal true, permanent life. The sage’s intention lies here; therefore, it is bestowing life.