大般涅槃經疏 18.15

18.15

「復次善男子」下，第三明六念。《大品》中明十念八念，小乘亦有六念，即是晨朝唱者。一念何年月日、二念戒臘年月、三念施食法、四念三衣長應說淨、五念不別眾食、六念有病應治，皆各有意。今此六念，為梵行者居於林野有懷恐怖，令修六念，前三念他、後三念自。戒施是自因，生天是自果。戒是止善，施是行善。天有近果遠果（云云）。就文為二：先唱數列章。「云何」下，解釋六念，即為六章。念佛章為二：先念佛果、後念佛因。念因是念往因；念果是念現果，由何因得今果。念果為四，謂兩章、兩釋。初立十號、眾德兩章門；次釋十號、眾德兩章。釋十號是釋名下義，釋眾德是釋體下義。先列十號章門。《成論》與《阿含》皆合無上士與調御丈夫為一號，至世尊十數方滿。今經與《釋論》開無上士與調御為兩，至佛則十名已足。總結上德十號，具足為世所尊，就別釋中不稱世尊，但言婆伽婆，此是佛之總名，將代世尊。「常不變易」下，二列眾德章門。三「以知法」下，釋眾德章。前文皆略直釋，最後大法師一事還以前七善為釋。知我能持戒，能說大乘，復知中道，名大法師。知小乘遍道，皆非法師。「云何名如來」下，第四釋十號。梵云多陀阿伽度，舊但以乘如實道來成正覺一義以釋如來。《釋論》四義釋如來，謂如來、如去、如解、如說。依三世佛學十二部經，修十一空而得成佛，故名如來。去離生死，永免諸惡，即是如去。如如而解，如如而說。亦是說我所解，解我所說。此中三復次，前後二復次是如說義，中一是如來義，如去在善逝中，如解在世間解中。「云何為應」，梵云阿羅訶，有三義，謂殺賊、不生、應供。此中但云應，不言供。有五復次，為兩：前四以殺賊為釋，後一以應供為解。前殺賊兼不生，以破陰魔故即是不生。「云何正遍知」下，是第三號。又二：初正釋、次「云何不遍」下反釋。初文者，梵云三藐三佛陀，有五復次，前四是佛能知四法皆悉遍故。言因苦行定得苦果者，外道苦行。後一斥小。「云何明行足」，是第四號。梵云毘侈遮羅那，有四復次，前一就脚足釋、後三就滿足釋，皆先舉世譬、次用佛合。明者名呪，般若是大明呪，因呪得解，即解脫也。吉者菩提，果名涅槃，因於菩提得涅槃故。三明者，菩薩明是因，佛明是果。無明明三解：一云無明是惑、明是解，用明解斷無明，故云無明明。二云畢竟空境，不當明與無明，而能生明及以無明，故言無明明。又一解，前分菩薩佛者作異解，後舉無明明作不異解。佛與菩薩俱是無明明，無明即明（云云）。「云何善逝」，第五號。梵名阿耨多羅，亦言修伽陀，亦言修伽度。有三復次，最後復次有法譬合。初中云善名高者，辨於高勝。逝名不高者，雖出生死而不捨，就佛心為言。善知識者，即是道品。「云何世間解」，第六號。梵云路伽憊。世間有三，謂五陰、眾生、國土。此中六復次，即六世間：一五陰、二五欲、三國土、四眾生、五詺佛為世間、六照世名世間。「云何無上士」，第七號。梵云富樓沙。有五復次，開斷惑不斷惑義。文云體大涅槃無新無故者，過去諸佛已成名故，眾生是當成名新。無新無故即無已當，此任理之體達也。若為緣云有新故已當也。「云何調御」下，第八號。梵云曇藐波羅提。先明丈夫，次明調御。丈夫又二：先明能調，開二章門，能調即如來，所調即眾生；後釋兩章。「如來實非」下，釋能調實非丈夫，方便示為能調丈夫。「一切男女」下，釋所調。丈夫具足四法乃名丈夫，若無四法行同畜生。《大論》亦云「人頭鹿，鹿頭人（云云）。」如御馬者，以此四種法釋能調利鈍不同，如快馬見鞭、鈍馬痛手，利人說生、鈍說老死。如《大論》野干（云云）。「云何天人師」，第九號。梵云舍多提婆魔㝹舍喃。有十二復次，初兩復次釋師；次五復次釋天，並用勝義釋天；次四復次釋人。言驕慢者，非惡驕慢，欲立丈夫弘護三寶，復能破慢。次一復次，總釋天人師，如文。「云何名佛」釋第十號，前釋名、後歎德。梵云佛陀耶，亦云佛陀四耶。此翻覺者，亦言教寤，前緣覺者亦同此義，故覺應是正，如支佛翻為獨覺，不言獨教。地人云自覺覺他，復言他覺，此太煩矣。「婆伽婆」下，釋第十一。或謂是世尊彼此之異。何者？前列章云世尊釋章釋婆伽婆，故知是也。此恐不爾。世尊，梵云路伽那他，此稱世尊。龍樹釋婆伽婆為四：一能破煩惱、二有功德、三巧分別、四好名聲。今具四義，初一復次釋破煩惱、次一復次釋有功德、三一復次釋巧分別、四一復次釋好名聲。初是釋破煩惱，可見。次「又能成就」下，釋有功德，成就善法正是功德。三「又能善解」下，釋巧分別。四「有大名聞」下，釋有聲名。餘三復次，屬釋功德。當知婆伽婆有無量功德，功德據內；世尊者為世所尊，此即據外。今將婆伽婆代世尊，非即名世尊。文有二義：前七釋四義、後一復次勸修。

From "Furthermore, good son" downward, the third [part] explains the six recollections. The Pañcaviṃśati explains ten recollections and eight recollections, and the Hīnayāna also has six recollections, which are what are recited in the early morning: first, recollecting what year, month, and day it is; second, recollecting the years and months of one's monastic age; third, recollecting the rule for offering food; fourth, recollecting that surplus three robes must be declared for purification; fifth, recollecting not eating apart from the monastic community; sixth, recollecting that when there is illness it should be treated—all have their respective meanings. Here these six recollections are taught because practitioners of pure conduct living in forests and wildernesses harbor fear, in order to have them cultivate the six recollections: the first three recollect others, and the latter three recollect oneself. Precepts and giving are one's own causes; being born in heaven is one's own result. Precepts are goodness of restraint; giving is goodness of practice. Heaven has proximate results and distant results (and so forth). In the text there are two parts: first, stating the number and enumerating the section headings; from "How" downward, explaining the six recollections, which constitutes six sections. The section on recollecting the Buddha has two parts: first, recollecting the Buddha's result; second, recollecting the Buddha's cause. Recollecting the cause is recollecting past causes; recollecting the result is recollecting the present result—by what cause the present result was obtained. Recollecting the result has four [parts], namely two headings and two explanations. First, the two section headings of the ten titles and the multitude of virtues are established; next, the two sections of the ten titles and the multitude of virtues are explained. Explaining the ten titles explains the meaning beneath the names; explaining the multitude of virtues explains the meaning beneath the essence. First, the section heading of the ten titles is listed. The *Tattvasiddhi* and the *Āgama* both combine "Unsurpassed Person" and "Tamer of Men" into one title, reaching ten only with "World-Honored One." The present sūtra and the *Mahāprajñāpāramitopadeśa* split "Unsurpassed Person" and "Tamer" into two, reaching ten titles with "Buddha." Summarizing the above virtues into ten titles, being fully endowed with them, he is honored by the world; in the specific explanations, he is not called "World-Honored One" (Bhagavat), but simply called "Bhagavān"—this is the general name of the Buddha, taken here to substitute for "World-Honored One." From "Eternally unchanging" downward, the second [part] lists the section headings of the multitude of virtues. Third, from "Because of knowing phenomena" downward, the section on the multitude of virtues is explained. The preceding passages all directly explain in brief; the final item on the "great Dharma master" is explained again using the previous seven kinds of goodness. Knowing that I can uphold the precepts, can speak the Mahāyāna, and furthermore knowing the middle way is called a "great Dharma master." Knowing the Hīnayāna and all paths are not Dharma masters. From "How is he called Tathāgata?" downward, the fourth [part] explains the ten titles. In Sanskrit, *tathāgata*. Formerly, it was explained only by the single meaning of "riding the path of suchness to come and realize right awakening." The *Mahāprajñāpāramitopadeśa* explains tathāgata with four meanings: namely tathāgata (thus-come), tathāgata (thus-gone), tathā-avabodha (thus-understood), and tathā-vādin (thus-spoken). Relying on the Buddhas of the three periods, studying the twelve divisions of the scriptures, and cultivating the eleven emptinesses to attain buddhahood, he is therefore called tathāgata. Going away from birth and death and eternally escaping all evils is "thus-gone." Understanding in accordance with suchness, and speaking in accordance with suchness. It is also speaking what I have understood, and understanding what I have spoken. Here there are three "furthermore" clauses: the first and last two clauses have the meaning of "thus-spoken," and the middle one has the meaning of "thus-come"; "thus-gone" is under sugata, and "thus-understood" is under lokavid. "How is he arhat?" In Sanskrit, *arhat*. It has three meanings: namely slayer of the foe, non-arising, and worthy of offerings. Here it only says "worthy" (應) and does not say "offerings" (供). There are five "furthermore" clauses, divided into two: the first four explain it by "slayer of the foe," and the latter one explains it by "worthy of offerings." The former "slayer of the foe" also encompasses "non-arising," because shattering the skandha-māra is itself non-arising. From "How is he samyaksaṃbuddha?" downward is the third title. It also has two parts: first, the direct explanation; next, from "How is he not universally knowing?" downward, the reverse explanation. As for the first passage, in Sanskrit, *samyaksaṃbuddha*. There are five "furthermore" clauses; the first four are because the Buddha is able to know the four phenomena completely and universally. Stating that due to ascetic practices one definitely attains painful results refers to non-Buddhist ascetic practices. The latter one refutes the Hīnayāna. "How is he vidyācaraṇasaṃpanna?" is the fourth title. In Sanskrit, *vidyācaraṇasaṃpanna*. There are four "furthermore" clauses: the first one explains in terms of feet (*caraṇa*); the latter three explain in terms of complete endowment (*saṃpanna*). All first cite a worldly metaphor and next apply the Buddha's match. "Clarity" (*vidyā*) is called dhāraṇī/mantra; prajñā is the great vidyā-dhāraṇī; due to the vidyā one attains liberation, which is vimukti. "Auspiciousness" is bodhi; the result is called nirvāṇa, because based on bodhi one attains nirvāṇa. As for the three vidyās: the bodhisattva's vidyā is the cause; the Buddha's vidyā is the result. There are three explanations of avidyā-vidyā: the first says that avidyā is delusion and vidyā is understanding; using vidyā-understanding to cut off avidyā is why it is called avidyā-vidyā. The second says that the objective sphere of ultimate emptiness corresponds neither to vidyā nor avidyā, yet can generate vidyā as well as avidyā; therefore it is called avidyā-vidyā. Another explanation is: the former distinction between bodhisattva and Buddha makes a differing explanation; the subsequent mention of avidyā-vidyā makes a non-differing explanation. Both Buddha and bodhisattva are avidyā-vidyā; avidyā is itself vidyā (and so forth). "How is he sugata?" is the fifth title. The Sanskrit name is *anuttara*, also said to be *sugata*, also said to be *sugata*. There are three "furthermore" clauses; the last clause has the doctrine, metaphor, and match. In the first it says "su" (good) is called high, discerning what is exalted and superior. "Gata" (gone) is called not high: though emerging from birth and death, he does not abandon it; this is spoken from the perspective of the Buddha's mind. "Good friend" is the limbs of the path. "How is he lokavid?" is the sixth title. In Sanskrit, *lokavid*. There are three kinds of worlds: namely the five aggregates, sentient beings, and lands. Here there are six "furthermore" clauses, which are the six worlds: first, the five aggregates; second, the five desires; third, lands; fourth, sentient beings; fifth, designating the Buddha as the world; sixth, illuminating the world is called the world. "How is he anuttarapuruṣa?" is the seventh title. In Sanskrit, *puruṣa*. There are five "furthermore" clauses, opening up the meanings of severing afflictions and not severing afflictions. The text says that the essence of great nirvāṇa has neither new nor old: because the past Buddhas have already achieved it, it is called old; sentient beings will achieve it, so it is called new. Having neither new nor old means having neither already nor future; this is the essential realization in accord with principle. If spoken for the sake of conditions, it is said that there are new and old, already and future. From "How is he tamer" downward is the eighth title. In Sanskrit, *damyasarathi*. First it explains the person (*puruṣa*); next it explains the taming. The person also has two parts: first, explaining the one who tames, opening two section headings—the one who tames is the Tathāgata, and those who are tamed are sentient beings; next, explaining the two headings. From "The Tathāgata is truly not" downward explains that the one who tames is truly not a person, but expediently manifests as a person who can tame. From "All men and women" downward explains those who are tamed. Only when a person is fully endowed with the four dharmas is he called a person; if he lacks the four dharmas, his conduct is the same as that of animals. The *Mahāprajñāpāramitopadeśa* also says: "Deer with human heads, humans with deer heads (and so forth)." Like a horse tamer, using these four dharmas explains that the one who tames handles the sharp and the dull differently: like a swift horse seeing the whip, a dull horse feeling pain in the hand, to the sharp person he speaks of birth, and to the dull he speaks of old age and death. Like the jackal in the *Mahāprajñāpāramitopadeśa* (and so forth). "How is he śāstā devamanuṣyāṇām?" is the ninth title. In Sanskrit, *śāstā devamanuṣyāṇām*. There are twelve "furthermore" clauses: the first two clauses explain "teacher"; the next five clauses explain "deva," all using the superior sense to explain "deva"; the next four clauses explain "human." The mention of "arrogance" is not evil arrogance; wanting to establish a person to propagate and protect the Three Jewels, he can also destroy arrogance. The next single clause summarily explains teacher of devas and humans, as in the text. "How is he called Buddha?" explains the tenth title; first it explains the name, and next it praises the virtues. In Sanskrit, *buddhāya*, also called *buddhasiya*. This is translated as "Awakened One," and also said to be "enlightening through teaching." The previous pratyekabuddha also shares this meaning; therefore "awakened" should be correct, just as pratyekabuddha is translated as "solitary awakened one" and not as "solitary teacher." The Di masters say "awakening oneself and awakening others," and further say "awakened by others"—this is far too verbose. From "Bhagavān" downward explains the eleventh. Some say this is the difference between "World-Honored One" in different places. Why? Because earlier the heading listed "World-Honored One" and the explanation of the heading explains "Bhagavān," hence one knows it is so. I fear this is not so. "World-Honored One" in Sanskrit is *lokanātha*; this is rendered World-Honored One. Nāgārjuna explains bhagavān with four meanings: first, able to destroy afflictions; second, possessing virtues; third, skillfully distinguishing; fourth, good reputation. Here all four meanings are complete: the first "furthermore" clause explains destroying afflictions; the next clause explains possessing virtues; the third clause explains skillfully distinguishing; the fourth clause explains good reputation. The first explains destroying afflictions, which is evident. Next, from "Moreover, able to accomplish" downward explains possessing virtues: accomplishing wholesome dharmas is precisely virtue. Third, from "Moreover, able to skillfully understand" downward explains skillfully distinguishing. Fourth, from "Having great renown" downward explains reputation. The remaining three "furthermore" clauses belong to explaining virtues. One should know that the Bhagavān possesses immeasurable virtues; virtues are based on the internal, while "World-Honored One" means honored by the world, which is based on the external. Here Bhagavān is taken to replace "World-Honored One"; it does not mean it is itself named "World-Honored One." The text has two meanings: the former seven explain the four meanings, and the latter one clause encourages practice.