大般涅槃經義記 5

English (machine translation) 5

Language: English

5.1

Expounded by the śramaṇa Shi Huiyuan of Jingying Temple during the Sui.

Regarding the 'Chapter on Noble Practice': the above was first to reveal the introduction to the practices; below, it directly discriminates the practices. The practices are threefold: First, exhausting the ten virtues to clarify the practice of cultivating through following conditions; second, the single 'Lion' chapter to clarify the practice of relinquishing marks to enter realization; third, the later 'Kāśyapa Chapter' to clarify the practice of realizing reality to achieve the fruit, also called the practice of realizing reality to activate function. Cultivating through following conditions is called in foreign countries *the stage of cultivating to completion in accordance with the Dharma*; relinquishing marks to enter realization is called in foreign countries *the stage of being free from all negligence to enter realization*; realizing reality to achieve the ultimate aim is called in foreign countries *the stage of maintaining through the skillful means of compassionate radiance*. Though the names are different, their meaning does not differ. Question: Why, in the previous study of the Dharma, were the two causes of bodhi and nirvāṇa spoken of separately, whereas the study of practice is not so? To follow either is permissible; it is only that in clarifying the Dharma the principle must be detailed and complete, so they were discussed separately before; when practice is accomplished based on the Dharma, the completed practice is not different, so they are not distinguished separately.

5.3

Among the practices of following conditions, the five practices are prior to the grounds (bhūmi), and the ten virtues are on the grounds. How is this known? Below, it states that the fruits accomplished by the five practices are all on the grounds, by which one determines that the five practices are prior to the grounds; below, in speaking of the ten virtues, it says that they are not worldly dharmas, and that they are absent in the world makes it clear they are on the grounds. The previous clarification of the five practices answers the earlier question of how to approach the unsurpassable path, taking the subsequent ten virtues as the unsurpassable path: how does one approach it? Below, it discriminates how the five practices are capable of accomplishing those virtues, and hence one can approach it. Among the five practices, it first discriminates noble practice, and consequently designates the chapter title as 'Chapter on Noble Practice.'

5.4

Within these five practices, the text is divided into five parts: first, generally exhorting cultivation; second, specifically teaching the five practices; third, generally concluding and exhorting; fourth, Kāśyapa's understanding; fifth, clarifying that the benefits of these five practices are vast and broad, and that many people attain them together. In the former part, it first generally exhorts studying the five practices; from 'there is further one practice, which is called the Tathāgata...' onward, it discriminates the basis of practice: relying on the Buddha's practice of the Dharma. Within exhorting study, it first generally exhorts contemplation; contemplation arises from teaching, which is why it says to contemplate the five practices exclusively with respect to this *Mahāparinirvāṇa Sūtra*.

5.5

Next, the five names are listed. As for 'noble practice', the name is established with reference to the person: all buddhas and bodhisattvas are called 'noble' because they accord with correctness, and since it is what noble ones practice, it is called 'noble practice'. As for 'brahmacaryā practice', the designation is established according to its meaning: 'brahma' means pure, so practice that is pure is called 'brahmacaryā practice'. As for 'divine practice', it is also named according to its meaning: 'divine' has many meanings, as fully explained below; here the meaning of purity is taken, so the practice of pure devas is called 'divine practice'. In foreign countries there are many names: purifying oneself is called pure (śuci), while purifying others is called brahma; in this land the terms are few, so both are generally called pure. This is just like bodhi and mārga, which are distinct names in foreign countries, but here are both generally called 'the path'; it is also like nirvāṇa and vinaya, which here are both generally called 'cessation'. As for 'illness practice', the name is established in relation to its object: because the practice can cure illness, it is 'illness practice'. As for 'infant practice', the designation is established through an analogy: this practice is free from all faults, just as that infant lacks any conceptual discrimination; hence it is called 'infant practice'. Such are the names and meanings.

5.6

What are their essential marks? Discussed comprehensively, the gates of noble practice are immeasurable, but here only morality, concentration, and wisdom are spoken of as noble practice. The *Bodhisattvabhūmi* proclaims that emptiness, signlessness, wishlessness, and the meditative attainment of cessation are the 'noble abiding'; 'noble abiding' still carries the meaning of noble practice: emptiness, signlessness, and wishlessness are simply the practice of wisdom, and the meditative attainment of cessation is simply the practice of concentration. Discussed comprehensively, the gates of brahmacaryā practice are also immeasurable, but now in this sūtra the seven good dharmas and the four immeasurable minds are spoken of as brahmacaryā practice. The *Bodhisattvabhūmi* speaks only of the four immeasurable minds as the 'brahma abiding'; 'brahma abiding' there is just like brahmacaryā practice here. The single practice of divine practice is not explained here, but points to the *Avataṃsaka Sūtra*; in the *Bodhisattvabhūmi-śāstra*, the eight dhyānas are proclaimed as the 'divine abiding'; 'divine abiding' there is just like divine practice here. Repenting prior transgressions is illness practice; not giving rise to subsequent faults is infant practice. Among the five, the first three elucidate the gathering of good dharmas, and the latter two elucidate freedom from faults. Each is explained in detail, fully as in the text below. 'One should cultivate these five' concludes with an exhortation to practice.

5.7

The above five specifically elucidate the essence of the practices. There is yet another practice, called 'Tathāgata practice', which explains the basis of practice—meaning that one cultivates and enters upon it in reliance on the previously perfected virtues of the Tathāgata. Alternatively, the five practices are the practices taught in the doctrine, while revealing the nature to accomplish practice is the Tathāgata practice; because the Tathāgata-nature is revealed in order to accomplish practice, the five practices cultivated rely upon it for their accomplishment, and therefore it must be explained. Drawing an analogy to the praise of the sūtra in the wisdom section below, it seems similar: it means that the *Nirvāṇa Sūtra* points to the real by means of the explanatory text, and since real virtues are difficult to reveal, they are expressed through the explanatory text. Just as in the text below, where the sūtra's superiority is praised after the various practices, one should know that this reveals the Tathāgata practice. This concludes the first section.

5.8

Second, in teaching the five practices separately: up through the end of this chapter, it teaches the cultivation of noble practice; the single chapter 'Brahmacaryā Practice' teaches the cultivation of brahmacaryā practice; the single chapter 'Infant Practice' teaches infant practice; the single divine practice points mysteriously to the *Avataṃsaka*; while the single illness practice is not discussed at all. What is it? Someone explained: 'The five kinds of persons discussed in the preceding chapter—the place where they have illness practice is this illness practice.' But that is the illness practice of śrāvakas and pratyekabuddhas; what does it have to do with bodhisattvas? Furthermore, what was discussed previously was the practice of mixed illnesses, whereas what is taught now is the practice of curing illnesses, which is vastly different from the former; how could it point to what preceded? Moreover, in the preceding chapter the five practices were not yet designated; on what basis would illness practice be spoken of in advance? There is conclusively no such principle. If the former is not it, what is it? King Ajātaśatru's repentance of transgressions and cure of illness at the end of the 'Brahmacaryā Practice Chapter' must be illness practice. Hence, in the text below, the king's killing of his father is the mental illness, and the eruption of sores on his body is his bodily illness. The Buddha emits a compassionate light to cure his bodily illness, and speaks the wondrous Dharma to eliminate his mental illness. Because it cures these two illnesses, it is called illness practice. If that repentance of transgressions were not illness practice, there should be something else indicated; it should not simply be left out.

5.9

Question: If that is illness practice, why is it spoken of in the 'Brahmacaryā Practice Chapter'? Answer: A single chapter fully discussing many dharmas is common to all sūtras, and is nothing to wonder at. Another question: If it also discusses illness practice, why is it exclusively named the 'Brahmacaryā Practice Chapter'? Examples of this are also numerous; just as the 'Tathāgata-Nature Chapter' above fully explains many dharmas, yet the chapter title is exclusively named 'Tathāgata-Nature Chapter', this is also similar to that. The establishment of chapters in sūtras has various differences: some take their name from the beginning, some from the end, some based on the middle, and some according to their predominant characteristic; it cannot be fixed.

5.10

Question: If that is illness practice, why does the text neither introduce it with a heading nor conclude it? Answer: General conventions for explaining meaning are twofold: First, directly discussing the dharma in itself requires an introduction and a conclusion. Second, relying on persons and events: directly presenting persons and events to express the dharma and leaving it at that; this is frequently the case in the sūtras. Thus, in the text below, it relies on persons to express the dharma: relying on King Ajātaśatru's repentance to eradicate the heinous crime of patricide, in order to reveal that the bodhisattva's repentance eradicates all karmic obstacles as illness practice. It is not merely taking that king's repentance of patricide as the bodhisattva's entire illness practice, and hence there is no heading or conclusion. Alternatively, that passage has a twofold meaning: repenting and eradicating transgressions is the king's illness practice; while rescuing all sentient beings guilty of heinous crimes and concurrently causing many people to generate the mind of awakening is the king's brahmacaryā practice. Because it has this twofold nature, it cannot be designated and concluded with reference to only one meaning.

5.11

Regarding noble practice, first is morality, next is concentration, and finally wisdom is clarified, because this is the sequence of meaning.

5.12

Within the noble practice of morality, first is the question, next is the explanation, and finally the conclusion. Below it explains. 'What is the noble practice cultivated by a bodhisattva?' is the initial question. From 'If that...' onward is the explanation. Within the explanation there are two parts: first, clarifying what is cultivated on the causal stage; from 'he immediately attains abiding in the first immovable...' onward, what is accomplished on the resultant stage. Cause is before the stages; result is on the stages. All practices are alike in this. Within the cause there are four: first, hearing the Dharma from a master; second, giving rise to faith through hearing; third, initiating contemplation through faith; fourth, from 'he immediately goes to...' onward, initiating cultivation through contemplation. From 'A person relies...' onward, one associates with a spiritual friend to hear the Dharma, contemplates, and practices. Analyzing this into four meanings, observing the flow of the text, it seems not to be so; as analyzed previously, it is separately the sequential progression of this one practice.

5.13

'If a bodhisattva hears this sūtra from a śrāvaka or a Tathāgata' is the first section. This refers to a bodhisattva transmitting the Buddha's teaching, who is called a śrāvaka, not a person of the Hīnayāna. Just as the *Lotus Sūtra* says, 'We now are truly śrāvakas,' causing all to hear the voice of the Buddha's path; this should be similar to that.

5.14

'Having heard it, he gives rise to faith' is the second section.

5.15

From 'Having had faith, he should...' onward is the third section, within which there are three parts: first, contemplating in accordance with the true Dharma and abandoning household affairs; second, from 'He further thinks...' onward, contemplating practice and seeking renunciation; third, from 'Having formed this...' onward, resolving his mind and subduing Māra.

5.16

Within the first there are two: first, contemplating the true Dharma; second, from 'I now...' onward, abandoning worldly possessions to seek that Dharma. In the former, 'The buddhas possess the unsurpassed path' is the resultant dharma; 'They possess the great true Dharma' is the dharma of principle; the result is accomplished in reliance on principle, hence it must be explained. 'The correct practice of the great assembly' is the causal practice, also called the dharma of practice. 'There are also the vaipulya [sūtras]' is the dharma of teaching; the cause arises from teaching, which is why it must be explained. Alternatively, the buddhas possessing the unsurpassed path is the Buddha Jewel; their possessing the great true Dharma is the Dharma Jewel; the correct practice of the great assembly is the Saṅgha Jewel; these three are what is expressed, and the vaipulya [sūtras] are that which expresses them. In the second section, 'I now cherish, delight in, and eagerly seek the Mahāyāna' clarifies what one seeks for oneself; from 'abandoning what is loved...' onward reveals what one renounces.

5.17

In the second section, there are four distinct clauses: first, contemplating that household life has many faults: the statement 'cramped like a prison' clarifies that it involves suffering, and 'afflictions arise from it' reveals that it involves evil; second, contemplating that renunciation has many benefits: 'spacious like the open sky' reverses the previous first clause to clarify that it involves joy, and 'good dharmas increase because of it' reverses the subsequent clause to clarify that it involves goodness; third, clarifying that household life offers no benefit to oneself: 'one cannot purely cultivate brahmacaryā to the end of one's life'; fourth, from 'I should now...' onward, directly resolving to seek renunciation.

5.18

In the third section, first it clarifies that the bodhisattva resolves his mind to leave home: 'I shall now definitely leave home and cultivate the path'; next, it clarifies that the demon Pāpīyas experiences distress: 'The bodhisattva will again engage in dispute with me'; finally, it clarifies that the bodhisattva has no mind for warfare or dispute.

5.19

Below, within initiating cultivation, first he cultivates practice for himself; from 'having entirely given...' onward clarifies practice benefiting others, since what a bodhisattva practices does not go beyond this. Within the former, practice for himself, he first cultivates moral practice; from 'making this vow...' onward, he binds himself with a great vow: the former is practice of his own lot, and the latter is the vow for superior advancement. Within the former there are four: first, clarifying the reception of precepts; second, from 'Having left home...' onward, clarifying the maintenance of precepts; third, 'precepts are of two kinds: first, receiving the worldly...', re-explaining the prior reception; fourth, 'precepts are of two kinds: first, naturally grave...', re-elucidating the prior maintenance.

5.20

First, within receiving precepts, it directly clarifies the expedient means of leaving home and receiving precepts, without elaborately revealing the reception; the full discussion of the marks of reception is as explained in the Vinaya. 'Immediately going to the monastery' is the place of leaving home; 'seeing the Tathāgata', etc., is the basis for leaving home; 'if he sees the Tathāgata and the Buddha's disciples' directly identifies the persons; 'complete in deportment, with faculties tranquil' clarifies that the body is worthy of respect; 'with harmonious minds and eradicated obstacles' clarifies that the mind is worthy of esteem; from 'immediately going...' onward directly clarifies leaving home.

5.21

Second, within maintenance, first is brief, next is extensive, and finally concludes it generally. Below, it clarifies the benefits of maintenance, possessing the five branches of precepts. In the brief part, it first clarifies the practice of maintaining precepts: 'Having left home, he upholds the branches of prohibitions'—he is cautious and does not commit them; 'his deportment is not defective'—he guards against minor faults and does not commit them; 'his comportment is calm and composed' reveals the aforementioned deportment; 'without any violation' reveals the aforementioned upholding of precepts; from 'down to minor...' onward clarifies the mind guarding precepts, first through the dharma, and then through analogy. This is the preceding brief part.

5.22

In the extensive part, it first raises the analogy of the floating float: the 'person' is an analogy for the bodhisattva; the 'floating float' is an analogy for the precepts; the 'ocean' is an analogy for saṃsāra; the 'rākṣasa' is an analogy for the minds of various afflictions desiring to break the precepts; 'feeling astonished and refusing to give' is an analogy for the mind guarding the precepts. The amount begged for corresponds naturally in the text. Below, it reveals the dharma accordingly: 'The bodhisattva guarding the precepts is also like this' generally corresponds to the preceding analogy; 'just like that person crossing over' generally applies the analogy. From 'When the bodhisattva guards the precepts like this...' onward, it individually corresponds to the preceding analogy. In the preceding analogy there were five gradations, while in the correspondence there are six; it does not focus on the number, but takes the equal guarding of light and grave as the primary meaning. As for the statement 'Breaking the precepts will allow you to peacefully attain nirvāṇa,' it is spoken hypothetically; alternatively, that pleasure of breaking precepts may be called nirvāṇa. The above concludes the extensive part. 'Maintaining the four grave prohibitions and the duṣkṛtas without distinction' concludes it generally.

5.23

Below, clarifying the benefits of maintenance, possessing the five branches of precepts: first, it states them generally; 'branch' means distinct branch; next, it lists their names: 'Possessing purity of fundamental action' means being free from fundamental unwholesome courses of action; 'purity of what precedes, follows, and accompanies' means being free from the preliminary and subsequent expedient means of those courses of action; 'purity of awareness, free from evil thoughts' means being free from the eight evil thoughts and guarding right mindfulness; 'purity of mindfulness' means cultivating the mind of the six recollections to assist in accomplishing moral practice; 'dedicating toward anuttarā samyaksaṃbodhi' means using morality to seek buddhahood. These distinctions are as in the *Saṃyuktābhidharmahṛdaya-śāstra*.

5.24

Below, the third [section] re-examines the receiving [of the precepts] discussed earlier. First, it mentions two numbers, and next lists two names. Following worldly verbal teachings with an undertaking to take in the Dharma is called 'receiving worldly precepts'; realizing principle and abandoning evil is called 'attaining the correct precepts'. Below, it explains their marks: because one attains the precepts of the correct Dharma and realizes the precepts of principle, one ultimately does not do evil.

5.25

Below, the fourth [section] re-examines the upholding [of precepts] discussed earlier. First, it mentions two numbers, next lists them, and later explains them. Below, it clarifies that the bodhisattva upholds minor [precepts] as equal to grave ones. In explaining the marks, the naturally grave ones are evident. In quelling worldly disparagement, it first cites and then explains. In the explanation, there are four: first, not obtaining what is improper; second, from 'destroying and completing' downward, not expending what is improper; third, from 'fields and houses' downward, not storing what is improper; fourth, from 'not watching elephant fights and horse fights' downward, not practicing what is improper. The first two are evident. In the third section, there are eight distinct clauses: first, not storing fields, houses, farming, and the like; second, from 'not storing elephants' downward, not storing animals; third, from 'young boys' downward, not storing male or female servants; fourth, from 'gold and silver' downward, explaining that one does not store precious and valuable things; fifth, from 'all grains' downward, not storing food utensils; sixth, from 'the robes one has received' downward, not storing extra robes; seventh, from 'not storing root seeds' downward, explaining that one does not store the five kinds of seeds for propagation; eighth, from 'not storing jewels' downward, not storing various arrogant and luxurious items. The rest are all evident; from 'this is called' downward concludes it.

5.26

In the vows of upholding precepts, there are twelve clauses: the first clause generates vows facing sense-objects to restrain oneself; next, the six clauses generate vows regarding the donors' clothing, drink and food, bedding, medicine, lodgings, and prostrations to admonish oneself; the final five generate vows concerning one's own five sense faculties, such as the eyes, to protect oneself.

5.27

The above pertains to self-benefit; below clarifies benefiting others. Therein, first, one bestows upon them the goodness of the precepts; from 'for this cause' downward, one vows that they attain the precepts. There are ten distinct clauses: the first clause vows that they now guard the precepts, and the latter nine clauses vow that they are caused to attain the precepts. Cessation precepts are called 'pure', and active precepts are termed 'good'. 'Not lacking and not splitting' clarifies the preceding pure precepts: not violating naturally sinful precepts is called 'precepts without lack', and staying far from prohibitive infractions is called 'precepts without splitting'; alternatively, leaving behind minor [infractions] is called 'precepts without lack', and not violating grave offenses is called precepts without splitting, 'split' being akin to 'break'. 'Mahāyāna precepts' and so on clarify the preceding good precepts: from the lineage-nature upward is called 'Mahāyāna precepts'; from the first ground upward is called 'non-retrogressing precepts'; from the second ground upward is called 'compliant precepts'; from the eighth ground upward is called 'ultimate precepts'; and the buddha ground is called 'precepts endowed with perfections', because it crosses over through fruition; discussed in terms of the meaning, every ground possesses them all.

5.28

The above clarifies that which is cultivated in the causal part; next, below clarifies that which is accomplished in the fruition part. 'Namely, attaining abiding in the initial immovable ground' generally clarifies the meaning of the accomplished immovability. Roughly divided, there are two: first, the initial immovable on the first ground; second, the subsequent immovable on the eighth ground. Here, the cultivator of precepts attains abiding on the first ground; to distinguish it from the subsequent immovable, it therefore says 'initial'. Below, it explains its marks: first it lists four gates; from 'like Sumeru' downward, it explains and interprets them in three turns, the text being clear and evident.

5.29

The above is an extensive explanation; 'this is called noble practice' concludes it as a whole. From 'what is meant' downward explains it, wherein there are three: first, it explains noble practice, asking first and explaining after. Because it is the practice of buddhas, bodhisattvas, and noble ones, it is called noble practice. Second, it explains the noble ones, asking first and explaining after. The explanation has four meanings: the first meaning explains the noble in terms of Dharma—because of 'having noble dharmas' one is called a noble one, and 'always contemplating emptiness' and so on clarifies the preceding noble dharmas; the latter three meanings explain the noble in terms of practice: first in terms of the three trainings, next in terms of the seven riches, and last in terms of the seven factors of awakening. Third, from 'by this meaning' downward, it concludes the practice in terms of persons; according to [the sections on] concentration and wisdom below, this ought to praise the sūtra, but the text is concise and omits it.

5.30

Next, the practice of concentration is clarified. Someone explains: the four applications of mindfulness are of the nature of wisdom, not the practice of concentration. [I reply:] If the four applications of mindfulness were exclusively wisdom and not concentration, then the precepts born together with them should be called path precepts, not concentration precepts; if those co-arising precepts can be called concentration precepts, what harm is there in taking the four applications of mindfulness to be concentration? Furthermore, if the four applications of mindfulness, because of being of the nature of wisdom, could not be concentration, then the wisdoms of the eight dhyānas and the like are also mental factors of wisdom, and should not be called concentration; if they can be called concentration, what doubt is there here? Furthermore, the eight dhyānas take concentration as primary, and the wisdoms therein are subsumed under the ten gates of wisdom; although the four applications of mindfulness take wisdom as primary, why should the teachings on concentration therein not be subsumed under the training in concentration? One should know that within each and every gate of all practices, all meanings are complete; if discussed in terms of meaning, what would not be consistent? Now, placed under concentration, because in this text concentration arises relying on precepts according to the numerical sequence, the applications of mindfulness are therefore spoken of as the training in concentration.

5.31

In the text, it first clarifies the essence of the practice; below, it praises the excellence of the sūtra to cause people to train and learn it. In the former part, it first clarifies that which is cultivated in the causal part; from 'attaining the patient ground' downward is that which is accomplished in the fruition part. In cultivating the causal part, it first clarifies the expedient means of the four applications of mindfulness; from 'when making this contemplation, one attains the four applications of mindfulness' downward clarifies the completion of the four applications of mindfulness.

5.32

In the preceding expedient means, it first contemplates non-self with respect to the body; from 'again generating this thought: or consciousness is [the self]' downward, it contemplates non-self with respect to mindfulness of the mind; from 'if consciousness is not [the self]' downward, it contemplates non-self with respect to mindfulness of feelings. It omits mindfulness of dharmas, precisely because herein, contemplating non-self with respect to body, feelings, and mind is itself the contemplation of mindfulness of dharmas of general marks; therefore, it does not discuss dharmas [separately].

5.33

Within mindfulness of the body, it first contemplates impurity to clarify non-self; from 'again, there is this thought: are bones the self?' downward, it contemplates pure form to take it as non-self. In the former, it first contemplates the impurity of the body: from head to foot, there are only thirty-six things such as hair. Below, it clarifies non-self: 'who has seen the self?' interrogates and examines the substance of the self—among the previously contemplated impure things, who possesses a self? 'To whom does the self belong?' examines what the self belongs to—among the previously contemplated impure things, to whom is it bound and subordinate? 'Where does the self abide?' interrogates the location of the self; 'what belongs to the self?' examines dharmas belonging to the self. This, then, interrogates and refutes four kinds of attachment to a self: the first clause interrogates and refutes form as being the self; the second interrogates and refutes form as belonging to the self; the third interrogates and refutes a self within form; the fourth interrogates and refutes form within a self.

5.34

Within the contemplation of purity, the text has four distinct parts: first, briefly contemplating bones to clarify non-self; second, briefly contemplating the color of bones to clarify non-self; third, extensively contemplating bones to reveal non-self; fourth, extensively contemplating the color of bones to clarify non-self. In the first section, 'are bones the self? Or apart from bones is it [the self]?' is the expedient means of contemplative seeking; from 'removing the skin' downward directly clarifies the contemplation of bones. In the second section, there are three distinct clauses: first, from 'again generating this thought: marks of the color of bones' and so on directly contemplates the color of bones; second, from 'such color of bones is also not the self' downward clarifies non-self, first clarifying that it is not the self, and from 'why' downward explaining it; third, from 'when making this contemplation, one is immediately able to sever' downward clarifies the benefit of contemplation, being able to eliminate lust for form. In the third section, the text has two parts: first, contemplating the marks of various bones as conditionally and nominally established, first in general, next listing them, and concluding them as a whole afterward; second, from 'attaining this contemplation' downward clarifies the benefit of contemplation, being able to sever the three desires, first mentioning them and then listing them. In the fourth section, there are five distinct clauses: first, contemplating the color of bones as pervading the ten directions; second, five-colored light emanating from between the eyebrows; third, seeing buddhas within the light; fourth, questioning the mark of the self; fifth, as the mind that dismantles marks is completed, the marks of the buddhas then disappear.

5.35

Within mindfulness of the mind, 'or consciousness is the self, which is why the buddhas have not explained it to me' doubts what follows based on what preceded; from 'again contemplating consciousness' downward directly clarifies contemplating the arising and ceasing of the mind as not the self. Within mindfulness of feelings, it first contemplates non-self to refute and separate from the experiencer; from 'and in what place does greed arise?' downward refutes and separates from the experiencing mind.

5.36

In refuting the experiencer, the text has three distinct parts: first, contemplating exhalation and inhalation as not the self: 'if consciousness is not the self, exhalation and inhalation might perhaps be the self' doubts what follows based on what preceded, and 'again thinking: exhalation and inhalation are wind' directly clarifies that they are not the self; second, contemplating the four great elements as not the self: 'wind is of the four great elements' follows what preceded to give rise to what follows, being subsumed under the wind element among the four great elements, and 'among the four great elements, which is the self?' investigates to seek reality, while 'the nature of earth is not the self' directly knows non-self; third, contemplating form and mind as not the self: first it explains in terms of Dharma, 'in this entire body there is no self at all' clarifying that it does not exist in principle, and 'there is only the combination of mind and wind demonstrating [it]' revealing its nominal existence; next is a simile, followed by its application.

5.37

In refuting the experiencing mind, 'and in what place does this greed arise?' refutes and separates from pleasant feeling—pleasure accompanies greed, and if there is no place where greed arises, there is also no pleasure. From 'if one is reviled' downward refutes and separates from unpleasant feeling—suffering accompanies anger, and if there is no place where anger arises, there is also no suffering. Therein, there are two: first, refuting anger with respect to revilement, with three distinct clauses: first, contemplating the emptiness of persons, and thereby being able to refute anger—'if one is reviled, in what place does anger arise?' [shows that] the reviling person is empty, and 'yet this body of mine consists of the thirty-six things, impure and foul' and so on [shows that] the reviled person is empty; second, contemplating the emptiness of dharmas, and thereby being able to refute anger—'if hearing the revilement, one immediately contemplates what sound constitutes the revilement' investigates as a whole, while 'individual sounds cannot revile' and so on explains separately that there is no revilement, for when broken down into subtle parts moment by moment, the meaning of speech is not formed, and therefore it cannot revile; third, from 'by this meaning' downward concludes as a whole that it is inappropriate—due to the preceding two meanings, one should not become angry. Second, refuting anger with respect to being struck, with two parts: first, contemplating that this striking occurs due to having a self and a body, one should not be angry at others, wherein there is first the Dharma, next a simile, and then the application. Within the Dharma, it first reflects on where striking arises from, next knows it is due to hands, knives, staves, and one's own body, and from 'I now' downward uses principle to restrain oneself, [knowing] one should not be angry at others; second, from 'if I do not endure, my mind will be scattered' downward fears increasing future suffering, which is why one must endure, wherein there are five clauses.

5.38

The above extensively clarifies the expedient means of the applications of mindfulness; 'having made this contemplation, one attains the four applications of mindfulness' clarifies the completion of the applications of mindfulness.

5.39

The above clarifies cultivation; below clarifies that which is accomplished. 'Attaining the patient ground' generally clarifies that which is accomplished; below explains its marks. First, 'enduring afflictions and also enduring cold' and so on clarifies being able to endure suffering, concisely omitting the endurance of karma; from 'this is called' downward concludes it.

5.40

The above is the first part, which directly clarifies the practice of concentration; below praises the excellence of the sūtra. The text has three pairs: first, Kāśyapa asks, 'before attaining the immovable, are there any causes and conditions whereby one may break the precepts?', and the Buddha answers, 'there are'.

5.41

Second, Kāśyapa respectfully consents, asking, 'What are they?' The Tathāgata explains for him, in which there are three clauses: first, it clarifies that as a cause and condition for a bodhisattva to break the precepts, causing other sentient beings to accept and uphold this sūtra and expound it extensively for people without retrogressing from bodhi, at that time they may be broken; saying 'for the sake of the sūtra one may break the precepts' reveals the sūtra's excellence, and also wishes to cause people to break precepts to propagate the sūtra; second, from 'the bodhisattva at that time should think' downward instructs in generating the intention to break them; third, from 'for this cause' downward concludes that they may be broken. These two pairs are finished.

5.42

Third, Mañjuśrī uses reason to demonstrate that this violation of the precepts does not lead to rebirth in hell, and the Tathāgata confirms it, within which he first praises it, and from "I remember in the past" onward, cites his own past as proof. Within this, he first cites extensively an event of the past, where for the sake of protecting the Mahāyāna he killed a brāhmaṇa: "From that time forward, I have not fallen into hell." From "embracing and protecting" onward, he concludes by praising the great power of protecting the Dharma to cause people to uphold it. The literal text is thus, but its meaning contains something unresolved. Kāśyapa had just asked, "Before attaining the Immovable, may one violate the precepts or not?" and the Buddha answered, "Yes." Mañjuśrī then stated that such a violation of the precepts does not lead to rebirth in hell. The Tathāgata now adduces Senyo killing the brāhmaṇa in the past without falling into hell to explain and confirm the previous meaning. Below, it says that Senyo dwelt on the Stage of Utmost Love. The Stage of Utmost Love and above is greatly different from not yet dwelling on the Immovable earlier; how can this serve as proof? The explanation is: herein, one does not intend to take an equivalent match in higher or lower stages as proof; rather, one specifically takes violating the precepts for the sake of the Dharma without fault as proof. Actions done in breach of rules to protect the Dharma apply equally above and below, extending even to the realization of a buddha without impediment.

5.43

Next, the practice of wisdom is explained, within which there are two parts: first, explaining the substance of the practice; second, from "without defilement" onward, praising the sūtra to cause one to learn it. In the former, there are again two parts: first, what is cultivated in the causal stage; second, from "then one can abide on the stage of fearlessness" onward, what is accomplished in the fruition stage.

5.44

In what is cultivated in the causal stage, first it is discriminated, next concluded, and then its name is explained. Within the discrimination there are two parts: first, using words to reveal the real, causing people to enter; second, from "the Tathāgata, approaching nirvāṇa, expediently turns" onward, wiping away words to reveal quiescence, causing people to abandon attachments. In the former there are three parts: first, contemplating the four truths; second, from "one who knows conventional truth is named intermediate wisdom" onward, explaining the contemplation of the two truths; third, from "Mañjuśrī said to the Buddha: 'What is the meaning of the so-called real truth?'" onward, explaining the contemplation of the single reality. Contemplating these three tiers explains the practice of wisdom; this is indeed the sequence of entry into contemplation.

5.45

Among the four truths above, one should first explain the meaning of the four truths and then explain the text; the meaning is as in the separate chapter. In the text there are ten sections: first, a general introduction; second, listing the four names; third, from "suffering is oppression" onward, briefly explaining their meaning; fourth, from "suffering is the manifest mark" onward, briefly discerning their marks; fifth, from "suffering has three" onward, briefly discerning their essence; sixth, from "the two defiled" onward, briefly distinguishing the difference between contaminated and uncontaminated causes and effects; seventh, from "the eight marks are called suffering" onward, extensively discerning according to marks; eighth, from "birth is the mark of emergence" onward, explaining contemplation in terms of the truths; ninth, from "these four noble truths are taught in sequence by the buddhas and World-Honoured Ones" onward, concluding with the benefits of the teaching; tenth, from "in the past, once the Buddha was in the Corpse Grove" onward, revealing that the truths are broad and vast, completely subsuming all dharmas, which can also be called distinguishing the Great [Vehicle] from the Small. Among the ten, the first seven directly explain the dharmas of the truths, the next one discusses contemplation, the ninth section concludes with the benefits of the teaching, and the tenth section reveals that what is contemplated is completely and fully subsumed. "There are four" is the general introduction; "suffering" and so forth lists the names.

5.46

In the third section, regarding "suffering is oppression," there are two meanings in the explanation: first, in terms of coarse suffering, adverse conditions oppress the mind to produce internal affliction, hence it is called suffering; second, in terms of subtle suffering, the arising and ceasing of conditioned phenomena mutually rush and urge, which is called oppression, and being pressed and uneasy is hence called suffering. Regarding "origination can produce," it produces and grows future suffering; the initial arising is "production," and when it grows to completion it is called "growth." Regarding "the mark of quiescence and cessation," it stops suffering and halts origination, hence it is called quiescence and cessation. Regarding "the mark of the Great Vehicle," it directly discusses the path, its meaning being open unimpededness. If one discusses the vehicle, its meaning is conveying across. Unimpededness of essence is called the path; unimpededness of function is called the vehicle. Borrowing the functional unimpededness to reveal the essential unimpededness, it is therefore called a vehicle. What is discussed here is the unconditioned path, distinguishing it from the Hīnayāna, and therefore it is called "Great." These are all the semantic marks of the truths, hence they are called marks.

5.47

In the fourth section, "suffering is the manifest mark": in whatever world it currently arises according to its own share, producing nothing further later, this is the mark of suffering. "Origination is the revolving mark": revolving to produce subsequent suffering is the mark of origination. "Cessation is the eradicating mark": putting an end to the causes and effects of birth and death without remainder is the mark of cessation. "The path can eradicate": the dharma that can eradicate the causes and effects of birth and death is the mark of the path.

5.48

In the fifth section, "suffering has three marks" is a general introduction, and below their names are listed. Regarding these three sufferings, there are four meanings in the explanation: first, distinguished with respect to conditions. Conditions are distinguished into internal and external: the internal mind's involvement and seeking is called internal; the rest is called external. The external includes adverse and favorable: swords, sticks, and the like are adverse; one's own body, life, wealth, relatives, and the like are described as favorable. Adverse conditions among external ones can produce internal affliction, hence they are called suffering. From these painful conditions, a painful state of mind is produced; suffering is produced from suffering, hence it is called external. Favorable conditions among external ones produce pleasure when present, but produce suffering when destroyed; because the destruction of conditions causes affliction, they are called suffering. The internal mind's involvement and seeking acts as conditioning factor, which is activity; revulsion toward activity produces affliction, which is called the suffering of conditioned existence.

5.49

Second, distinguishing in terms of conditions and essence: the nature of mind is suffering, and adding suffering upon suffering is therefore called the "suffering of suffering." What kind of suffering is added? Namely, adding the former three sufferings with respect to conditions, all together called the suffering of suffering. Conditioned dharmas will inevitably decay and be destroyed, which is called the "suffering of change." The constant flux of these very conditioned phenomena is called activity, and the nature of activity being uneasy is called the "suffering of conditioned existence."

5.50

Third, distinguishing the three sufferings in terms of the three kinds of impermanence: the suffering of suffering is proclaimed in terms of the scope of impermanence of mortal transmigration. The nature of mind is suffering; adding the coarse suffering of mortal transmigration across the three periods of time to this natural suffering is therefore called the suffering of suffering; furthermore, using the coarse suffering of mortal transmigration across the three periods of time to reveal the suffering of the nature of dharmas is also called the suffering of suffering. The suffering of change is proclaimed in terms of momentary impermanence; that momentary impermanence is flux and destruction, hence called the suffering of change. Thus, the two sufferings of conditioned existence and of change in the second section above are both called the suffering of change in this section. The suffering of conditioned existence is proclaimed in terms of the impermanence of intrinsic nature lacking real existence; the four characteristics of the same essence assembling together are called activity; the activity of illusory assembly has in its essence no intrinsic nature, and intrinsic nature lacking stability is called the suffering of conditioned existence. Therefore, the sūtra says: "The five appropriated aggregates being thoroughly understood as empty and without arising is the meaning of suffering."

5.51

Fourth, explaining the three sufferings through the manifestation of various faults: revealing suffering through suffering is called the suffering of suffering, meaning revealing subtle suffering through coarse suffering. Revealing suffering through impermanence is called the suffering of change. Revealing suffering through non-self is called the suffering of conditioned existence. All dharmas are without self and are an illusory assembly of causes and conditions, hence they are called activity. The meaning of suffering is as above; origination and cessation can be understood accordingly. The meanings of the path are manifold; briefly, the three trainings are raised: morality and concentration are the requisites of the path, and wisdom is the essence of the path.

5.52

In the sixth section, first cause and effect are explained in terms of the contaminated, next cause and effect are explained in terms of the uncontaminated, and then the truths are discerned. Defiled first and pure afterward is due to aspiration and revulsion; effect first and cause afterward is due to reverse contemplation.

5.53

In the seventh section, suffering is divided into eight, first raised and then listed. The arising of retribution is called birth; since there is suffering at the time of birth, it is called the "suffering of birth." Decline and alteration is called aging; since there is suffering at the time of aging, it is called the "suffering of aging." Harm and deterioration is called illness; since there is suffering at the time of illness, it is called the "suffering of illness." The destruction of the aggregates is called death; since there is suffering at the time of death, it is called the "suffering of death." Furthermore, birth and so forth are suffering by nature, hence they are called the suffering of birth down to the suffering of death. The separation from what one loves is called separation from the beloved; affliction caused by separation is called the "suffering of separation from the beloved." The forced gathering of what one dislikes is called association with the hated; affliction produced by association is called the "suffering of association with the hated." What is desired not being fulfilled is called not getting what one seeks; affliction caused by seeking is called the "suffering of not getting what one seeks." The blazing flourishing of the five aggregates is called the "suffering of the five flourishing aggregates." Furthermore, the flourishing of the previous seven sufferings within the aggregate of suffering is called the suffering of the five flourishing aggregates; strictly speaking, it should be named the suffering of the flourishing of the five aggregates. In the path, the virtues of the fruition are specifically spoken of as the path; in the fifth section above, the causes were specifically spoken of, whereas here the fruition is specifically spoken of: whether the words are hidden or revealed, the principle is equal.

5.54

From here below, the eighth section discerns contemplation with respect to the truths. First, the truth of suffering is contemplated, within which the eight sufferings are first extensively discerned, and then contemplation is explained accordingly. In the former, the initial word "birth" presents the mark of emergence to generally reveal the meaning of birth; below, it is individually revealed, first raised and then listed. "Initial emergence" refers to the consciousness link as the beginning of a single retribution, hence called initial; the arising of retribution is called birth. "Reaching the end" refers to name-and-form described as the end in comparison to the former. "Growth" refers to the former name-and-form growing into the six sense bases. These three are inside the womb; emerging from the womb can be known. "Categories" refers to all the newly arising moments within a single retribution from after emergence from the womb down to old age and death, all of which are called birth.

5.55

Next, the suffering of aging is explained, first questioned and then discerned. Within this, the first two are distinguished as coarse and subtle: the gradual decline and alteration moment by moment from beginning to end is called "moment-to-moment aging"; the exhaustion of a single retribution when one's years decline and faculties ripen is called "lifelong aging." The latter two are distinguished with respect to differences in time: the occurrences of decline and alteration from the beginning up until the prime of life are called "growing aging"; after years decline, it is called "decaying aging."

First 55 of 412 passages. Read on

Linked texts (1)

大般涅槃經義記 — Classical Chinese