大般涅槃經義記 1.58

1.58

Although there are four meanings, here it is explained fully in reliance on the latter three. Among the assembly of śrāvakas, the bhikṣus are listed first and the bhikṣuṇī assembly is listed after; because the persons of bhikṣus are venerable and their number is few, they come first, while the bodily form of the bhikṣuṇī assembly is lowly and their number is many, so they come after. In the bhikṣu assembly, the text has three distinct parts: first, listing the assembly and praising their virtues; second, beholding the signs and increasing in sorrow; third, gathering like clouds at the Buddha's place. In the first section, first the assembly is listed, citing the number to distinguish the assembly, which is obvious from the text and can be understood. Below, their virtues are praised: first generally praising, next specifically, and lastly concluding. 'All were arhats' is the general praise. 'Arhat' is Sanskrit; here it is translated as 'without birth', and according to its meanings translated collaterally, it is also called 'without clinging'—'without birth' because recompense is gone, and 'without clinging' because causes are exhausted. From 'minds attained' onward is the specific; in the specific, first their possession of complete virtue is praised, and from 'like sandalwood' onward, the purity of their assembly is praised. In praising their possession of complete virtue, drawing an analogy to the praise of the bhikṣuṇīs below, at the very beginning it lacks the one phrase 'all outflows were already exhausted'. Supplying what is missing, the text has eight distinct phrases; although there are eight phrases, in substance there are only four, namely the four knowledges. The first four directly praise, and the latter four reiterate and reveal them. What is missing, 'exhaustion of outflows', clarifies that my births are exhausted; in reliance on the *Vibhāṣā*, exhaustion of birth is the knowledge of abandoning the origination [of suffering]; therefore, the exhaustion of all outflows is called 'my births are exhausted'. 'Minds attaining mastery' clarifies that the pure conduct is established; relying on the *Vibhāṣā*, this is the knowledge of cultivating the path: when path practice is fully accomplished, advancing is at one's will, which is called 'mind having mastery'. 'What had to be done was already done' is precisely the knowledge of what had to be done having been accomplished; relying on the *Vibhāṣā*, this is the knowledge of realizing cessation: when the work of realizing cessation is accomplished, it is called 'what was to be done has been done'. 'Free from affliction' is their not receiving further existence; in reliance on the *Vibhāṣā*, this is the knowledge of ending suffering. Now stating 'free from affliction' cites the cause to reveal the fruit: because they are free from affliction, they do not receive further existence. These four meanings are broadly explained below. 'Taming the faculties' reveals the initial 'all outflows were already exhausted': from eye to mind, consciousness is produced and called faculties; well taming the faculties, outflows therefore do not arise, and like dragons possessing majesty, it reveals the aforementioned mastery. 'Accomplishing wisdom' reveals the aforementioned 'what had to be done was already done'; this is accomplishing the wisdom of the emptiness of sentient beings. 'Attaining their own benefit' reveals the aforementioned 'free from affliction': afflictions harm oneself, so being free from afflictions is called 'one's own benefit'. *Dai* means to reach, and is also called to attain. Below, the purity of the assembly is praised: their practices were shared together, hence 'like a sandalwood forest, surrounded by sandalwood'. Their complete abandonments gathered together, 'like the king of lions, surrounded by lions'. The virtue of their practice perfumed everywhere, like sandalwood; the virtue of abandonment destroyed evil, in the manner of lions. The above is the specific praise. From 'accomplished' onward is the concluding summary. 'Immeasurable' and so forth concludes the praise of the preceding virtues. 'All were' and so forth concludes the praise of the aforementioned persons as being born through transformation from the Buddha, called true sons of the Buddha.