大般涅槃經疏 1.13

1.13

Sixth, as for citing scriptural proof: First we cite multiple passages, and next we cite a single passage. First, regarding multiple passages: For instance, the sound and light universally proclaim, causing beings to hasten to the Buddha's location for their final questions—is this not summoning? Also, the 'Siṃhanāda' chapter states: “Summoning and inviting the great bodhisattvas of the ten directions, they assembled in the śāla grove for the great lion's roar.” The 'Cunda Chapter' states: “I now bestow upon you permanence, life, physical appearance, and strength.” The 'Virtue King Chapter' states: “You now wish to fathom the ocean of great nirvāṇa; meeting me, I have abundant wisdom-donations to give you.” The 'Holy Practice Chapter' states: “Bodhisattvas should single-mindedly cultivate the five kinds of practices in the great nirvāṇa.” It also says: “Cultivating the great nirvāṇa, one attains ten merits.” In the 'Siṃhanāda' chapter, six phrases are used to ask about buddhadhātu: by what meaning is it named buddhadhātu? The Tathāgata answers fully: buddhadhātu is simply the meaning of great nirvāṇa. The 'Kāśyapa Chapter' states: “Roaming through the world with a mind of friendliness.” The world does not go beyond good and evil, heterodox and orthodox; converting the heterodoxy of the ten ṛṣis and gathering the evil of the one son constitutes the function of nirvāṇa. Next, regarding citing the text from a single passage: The 'Siṃhanāda' chapter states: “Buddhadhātu is also named śūraṅgama-samādhi, also named prajñāpāramitā, also named vajrasamādhi, also named siṃhanādasamādhi, and also named buddhadhātu.” Yet buddhadhātu is not one; why are there five? It is named with five to lead beings to understand it is not five. The summoned and invited assembly are all good friends who share the Tathāgata’s practices. If viewed from their root of virtue, they all abide in the Śūraṅgama; if viewed from manifestation, they are the fifty-two assemblies; therefore, the name of śūraṅgama is used to prove the summoned assembly. (Personal note: Regarding the fifty-two assemblies: the bhikṣus and other two assemblies count as three, and the bodhisattva assembly is one. From two Gaṅgās up to a thousand kotis of Gaṅgās, the incrementally numbered assemblies are twenty-one, the identically numbered assemblies are eight, the countless assembly is one, the intermediate assemblies are four, the six heavens make six, the Brahmā assembly is one, the asuras one, the Māra heaven one, Maheśvara one, and the four directions four, totaling fifty-two.) The Unsurpassed Tamer, having sarvākārajñatā, universally illuminates faculties and principles without the slightest error, opening permanence, revealing nature, and excavating the treasury of awakening to bestow upon the contemporary assembly. If viewed from the Buddha's wisdom, it should be called prajñā; if viewed from setting forth teachings, it is called the donation of nirvāṇa; you should know that the name prajñā can prove the donation of nirvāṇa. These five practices and one practice are truly upright and unshakeable, and can further shatter afflictions and delusions. If viewed from cultivation, they are called practice; if viewed from analogy, they are compared to vajra; you should know that vajrasamādhi can prove the practice of nirvāṇa. 'Meaning' is that by which names are established; hence under the name of nirvāṇa there is the reason for buddhadhātu, and buddhadhātu is precisely the meaning of nirvāṇa. This meaning is sovereign, decisive, and fearless: if viewed from what can be likened, it is compared to the lion's roar; if viewed from what is likened, it is the meaning of buddhadhātu; you should know that the name of siṃhanāda can prove the meaning of nirvāṇa. Essence and function are mutually identical; among all phenomena, there is always the nature of bliss, which is none other than buddhadhātu. Relying on essence to operate function, roaming and converting the world, gathering evil and heterodoxy to return to orthodoxy and goodness; you should know that the name of buddhadhātu can prove the function of nirvāṇa. Now, dividing the chapters according to the sūtra, the text and meaning have evidence and are not merely far-fetched interpretations.