大般涅槃經疏 13

English (machine translation) 13

Language: English

13.1

Compiled by Master Guàndǐng of Zhāng'ān under the Sui

13.2

Re-edited by Śramaṇa Zhànrán of Tiāntái under the Tang

13.3

Chapter on the Questions Asked by the Entire Great Assembly

The six-fascicle [version] calls it the "Chapter on Rejoicing in Accordance," and ancient texts call it the "Chapter on Sorrow, Grief, Lamentation, and Eulogies."
The six-fascicle [version] takes Kāśyapa seeing Cunda cultivate and accomplish the bodhisattva path and [saying] "I too rejoice in accordance"; the ancient texts take the Buddha accepting Cunda's offering and then entering nirvāṇa with sorrow, grief, lamentation, and eulogies.
Now, what meaning is taken to entitle the chapter?
There are two explanations: In the text, there are actually no words of mutual questioning by the great assembly, nor the event of the great assembly questioning the Buddha; there is only the transformed Buddha accepting the offerings of the great assembly, which serves as the object of inquiry by the great assembly.
Secondly, it is said: "The Tathāgata today, having accepted our offerings, will enter nirvāṇa; whom shall we further make offerings to?" This is the great assembly mutually consoling and inquiring of one another.
Master Guān said: Kāśyapa raised questions originally on behalf of the great assembly; the Buddha is the one questioned. Both the inquirer and the questioned direct their intent toward this chapter, deriving its name from this; hence it is called the "Chapter on the Questions Asked by the Great Assembly."
Now we clarify that although the text does not record the phrasing of the question, the question is revealed on the basis of the answer. Above, eternal abiding and changelessness were explained; now, the characteristics of nirvāṇa are manifested. Since the characteristics and the teaching are contrary, the assembly questioned this meaning; the Buddha answered with verses [explaining that he is] ultimately eternally abiding and does not enter nirvāṇa. The question is revealed from the answer; therefore it is called the "Chapter on the Questions of the Great Assembly."

13.5

The text has two [parts]: 1. answering the questions in sequence; 2. joyful reception and understanding.
Within the first [part], Héxī says: This chapter answers seven questions and constitutes four sections.
The first section answers the question on demonstrating nirvāṇa, and concurrently answers the question on demonstrating the realms of humans, devas, and Māra.
Next, from "having spoken the verses" onwards, it answers the question on knowing the Dharma-nature.
Third, the explanation of the verse on "having residue" directly answers the question on speaking the secret [teachings], and concurrently answers the questions on staying far from illness and approaching the unsurpassable path.
Fourth, "How is it again named the meaning of without residue?" answers the question on the ultimate.
Regarding the first [section], there are two: 1. the great assembly presenting offerings; 2. the Tathāgata accepting the offerings.
Presenting offerings also has two: 1. the causal origin; 2. the causal origin of presenting offerings has five: (1) emitting light, (2) desiring to make offerings, (3) humans and devas preventing [them], (4) emitting light again, (5) presenting offerings.
As for taking this as answering the question on demonstrating nirvāṇa, Héxī explains: Demonstrating nirvāṇa has three kinds: 1. demonstration through words; 2. demonstration through supernatural powers; 3. demonstration through actual matters.
Actual matters are: fragrant wood, clarified butter, and receiving the final meal.
Supernatural powers are: emitting light and manifesting auspicious signs.
Words are: addressing Cunda, "If you wish to make me abide long in the world, you should quickly present the final offering." This is the intention of answering the question.
From "At that time, devas and humans" onwards is the second, presenting offerings, which also has two: first, the great assembly's offerings; next, Cunda's offering.
First, the great assembly's offerings also has two: 1. the great assembly offering; 2. the bhikṣus holding robes and bowls.
Next, Cunda's offering has four: 1. preparing the offering; 2. transforming the land; 3. sorrowfully entreating; 4. praising in eulogy.
From "At that time the World-Honoured One" onwards is the second, the Tathāgata accepting the offerings, which also has four: 1. accepting the great assembly's offerings; 2. accepting Cunda's offering; 3. the great assembly giving rise to the thought that the vast and minute accommodate each other; 4. the great assembly lamenting sorrowfully.
As for why it concurrently answers [the question on] demonstrating the realms of humans, devas, and Māra, Héxī says: The world being purified and adorned, the transformed Buddhas from the pores, and Cunda's modest offering universally filling the great assembly—all these extraordinary, rare, and great matters can cause the assembly at that time to clearly see them; therefore, it concurrently answers the question on demonstrating the realms of humans, devas, and Māra.

13.6

From "At that time the World-Honoured One" onwards is the second section, answering the question on knowing the Dharma-nature and experiencing the joy of the Dharma, which also has two: 1. directly answering the question; 2. accepting the auspicious signs and concluding.
First, directly answering the question also has two: first answering the question on knowing the Dharma-nature, next answering on experiencing the joy of the Dharma.
First also has two: first, directly clarifying knowing the Dharma-nature within the verse text; afterwards, the prose praising and blaming, gains and losses.
First, there are twenty-one lines of verse, divided into three: the first four lines halt grief and admonish them to listen; the next thirteen lines directly discern the Dharma-nature; the third, four lines conclude by exhorting cultivation and practice.
The first four lines are as in the text.
The next thirteen lines are divided into two: the first twelve lines form six pairs in mutual contrast to reveal the principle of the Dharma-nature; the final one verse summarizes and halts grief. Although they are precisely twelve verses, the later text calling them thirteen verses is because it concurrently takes the summary verse.
Within the first pair, the first line mentions crows and kites; these two birds can dwell together. However, mynas and kites cannot dwell together. The yù is just the qúyù, which is simply the horned owl; this bird cannot dwell together with kites and crows.
The next pair can be seen [in the text].
Within the third pair, it mentions that the saptaparṇa tree is extremely foul while the vārṣikā is extremely fragrant; the kālakūṭa is a poisonous tree, while the tinduka is a sweet fruit. The remaining three pairs can be seen [in the text].
Afterwards, within the exhortation to cultivate, it says "the Three Jewels are identical with the real truth." Kāishàn says: The fruit of Buddhahood merges with the real; since the real is eternally severed [from mundane marks], the fruit is also eternally severed. Zhuāngyán says: The fruit of Buddhahood emerges from the real; it is not subsumed by the real; since it is eternally wondrous and severed, identical with the real, it is therefore identical with the real truth. These two masters still explain it in terms of one-sided reality. Saying the fruit emerges outside the real and is also identical with the real: if it is already identical, how could it emerge? If it has emerged, how could it be identical?
Now we clarify that the Buddha and Saṅgha are persons, and the truth is the middle way; the dharma of the middle way is that dharma is person and person is dharma; therefore it says the verse "the Three Jewels are identical with the real truth."
As for the subsequent prose praising and blaming, gains and losses: Zhuāngyán uses this text to answer the question on demonstrating the realms of humans, devas, and Māra; the caṇḍāla is the realm of Māra, and the arhat is the realm of humans and devas. Some masters do not adopt this explanation: an arhat is not a human, and a caṇḍāla is not Māra; this merely concludes the meaning of the preceding gains and losses. Knowing that the Three Jewels are eternal and fit to receive offerings, like an arhat, is termed "gain." If one does not know the eternal, harming the dharmakāya like a caṇḍāla, it is termed "loss."
Next, from "At that time the assembly of devas and humans" onwards clarifies experiencing the joy of the Dharma, answering the question based on the event, which also has two: first, experiencing the joy of the Dharma; next, extending offerings.

13.7

From "At that time the Buddha addressed" onward is the second [section], in which the auspicious signs are comprehended and concluded. It has two [parts]: first, he commands Kāśyapa to comprehend; next, he commands Cunda to comprehend. In the earlier passage concerning Kāśyapa, where it says, "he again saw the great assembly speak thirteen verses," one [explanation] states: "The Buddha and the great assembly each spoke thirteen verses." This text [here] is what the Buddha spoke, and the verses of the great assembly did not arrive. The second [explanation] states: "'Again saw the great assembly' belongs to the preceding phrase, and 'spoke thirteen verses' belongs to the Buddha; it does not mean that the great assembly spoke thirteen verses." In commanding Kāśyapa to comprehend, the text has four [parts]: (1) the command, (2) the comprehension, (3) attributing the merit to the Buddha, and (4) attributing to the bodhisattvas the capacity to know. Next, commanding Cunda likewise has four [parts]: (1) the command, (2) the comprehension, (3) the Buddha's recapitulation, and (4) Kāśyapa's rejoinder. From "World-Honored One, in all discourses" onward is the third chapter, which answers the question above, "Why expound the secret for sentient beings?" and concurrently answers the questions on "distantly leaving all illnesses" and "approaching the unexcelled path"—three questions in total. However, the verses with remainder are the Tathāgata's concealed and accommodating teachings, not the ultimate meaning that directly reveals the principle. Now, by expounding what was concealed and making the secret manifest, he precisely answers the question above. And because the text explains that for the three kinds of ill persons—those [guilty of] the five inexpiable offenses, the four gravest offenses, and slander of the Dharma—their sins are eradicated and their illnesses cured, this concurrently answers the question on "distantly leaving all illnesses"; and since their illnesses are cured and their sins eradicated, they are able to approach the unexcelled path, which is why these two questions are answered concurrently. The text has two [parts]: first, a brief question and answer; next, extensively presenting seven verses. In the first, it briefly marks the question of with remainder and without remainder, and next briefly answers that "with remainder" is non-definitive and secret, while "without remainder" is definitive and manifest, etc. Next, from "Cunda said" onward, it extensively presents the questions and answers regarding the seven verses, which constitutes seven chapters. These seven chapters are either raised by Cunda, raised by Mañjuśrī, or presented by the Buddha himself, etc. The first chapter is Cunda's inquiry, and the text has six [parts]: (1) excluding the icchantika, (2) accepting the three sinners, (3) explaining the intention in accepting them, (4) explaining the intention in excluding [the icchantika], (5) concluding with the verse, and (6) the circumstances of origin. First, in excluding the icchantika, there are four rounds of questions and answers. First, raising the verse to request an explanation: "Why is all giving praiseworthy? Giving [to those who] uphold the precepts is praiseworthy; how can giving [to those who] break the precepts be praiseworthy?" Next, in the Buddha's reply, he excludes the icchantika. The second and third rounds of questions and answers are clear. The fourth round asks what is meant by "icchantika." Next, in the Buddha's reply, there are three rounds: first, generally speaking of disciples of the four assemblies who slander the Dharma and commit the gravest offenses with utter absence of repentance—though not yet precisely this, they nonetheless head toward the path of the icchantika; the second round points to the four gravest offenses and the five inexpiable offenses; the third points to those who say that the Buddha, Dharma, and Saṅgha do not exist and who negate causes and effects. Except for these three rounds, giving is in all cases praiseworthy. From "At that time Cunda further addressed" onward is the next question and answer, which accepts the three sinners, that is, those of the four gravest offenses, etc. Within this are three [parts]: first, a question and answer briefly presenting the three marks; next, extensively explaining that [the sins of] the four gravest offenses, slander of the Dharma, and the five inexpiable offenses can be eradicated; finally, separately explaining the causes and conditions for slander. The first, brief [part], is as in the text. In the second, extensive [part], first is the question; next, in the answer, the meaning comprises three [points]: first, explaining the method for eradicating evil; next, explaining the reason for eradicating evil; third, directly showing that evil is eradicated. As for the first, the method for eradicating evil, Héxī states: There are six wondrous medicines: (1) generating the bodhicitta, (2) feeling shame and repenting offenses, (3) guarding the Dharma, (4) revering and protecting those who preserve the Dharma, (5) thoroughly understanding the mark of offenses, and (6) receiving, upholding, and explaining the Mahāyāna scriptures. These are also six conditions, largely the same with minor differences: (1) donning the Dharma robes, (2) feeling shame, reforming, and repenting, (3) generating the resolve to protect the Dharma, (4) making offerings to those who protect the Dharma, (5) personally receiving, upholding, and reciting, and (6) expounding it for others. Héxī states: Generating the resolve and understanding offenses may also correspond to this. Next, from "Why is this?" onward, the explanation gives the meaning, which contains the metaphor, the application, and the conclusion. From "If there are those who slander" onward, it directly shows that evil is eradicated. It should be fully as before, but the present text is abbreviated, directly stating that they return to the true Dharma, adducing both what is right and what is wrong. For those who commit the five inexpiable offenses, it explains that the five inexpiable offenses can be eradicated, likewise adducing both what is right and what is wrong. Here, all three offenses can be eradicated, which concurrently answers the question on distantly leaving all illnesses. Since they are able to eradicate their sins, they are able to approach the unexcelled path. From "Furthermore, good man, if one who has committed gravest offenses" onward is the third [part], explaining the intention in accepting the three sinners, having the teaching, the metaphor, and the application. The metaphor has four [aspects]: (1) before understanding has arisen, (2) after understanding has arisen, (3) protecting the Dharma, and (4) obtaining the fruit-retribution. The first illustrates the time of committing offenses and breaking precepts. The woman illustrates a bodhisattva of shallow practice having the capacity to generate understanding, just as a woman who is pregnant carries understanding not yet manifested. Encountering a famished and chaotic country illustrates the assembly that breaks precepts. The road between upholding and violating is severed, hence it says "traveling far to another land." Next, being in a heavenly temple illustrates the arising of understanding. The heavenly temple illustrates this sūtra, relying on which understanding arises. The old land being rich and abundant [illustrates] the fruit-retribution obtained from the merit of hearing and upholding the precepts. Third, passing along the Gaṅgā River illustrates protecting the Dharma; the heterodox assemblies of eternalism and annihilationism illustrate the Gaṅgā River; and heterodox eloquence, deception, and sycophancy illustrate the violent torrent of the river water. Rather losing one's life of retribution than relinquishing one's understanding, hence it says "not crossing alone." Fourth, after the end of life, this is obtaining the fruit-retribution of being born in heaven. Third, from "those who commit the four gravest offenses" onward is the application of the metaphor, which can be examined. Fourth, from "Cunda further said" onward explains the exclusion of the icchantika, first asking and next answering. In the answer are three [aspects]: the teaching, the metaphor, and the application. In the teaching, the meaning is that giving to such a person yields no merit. From "For example, there is" onward is the metaphor: once the kernel is broken, the seed will not sprout; giving to an icchantika is like planting a broken kernel. However, if an icchantika repents and reforms, they are no longer an icchantika. Later text states: "Saying an icchantika becomes a buddha is also called slandering the Buddha; saying they do not become a buddha is also called slandering the Buddha. If one says that an icchantika repents and becomes a buddha, this is not slandering the Buddha." The application is as in the text. Fifth, from "Good man" onward concludes the meaning of the verse. That previously all giving could be praised was a teaching with remainder; now explaining the distinction is a teaching without remainder. Sixth, from "Cunda further said" onward is the circumstances of origin for speaking the verse.

13.8

From "Furthermore, good man, just as in the past I" onward is the second chapter, in which the Buddha himself presents a verse, comprising three [parts]: (1) the Buddha presents the verse, (2) Mañjuśrī raises a verse to cross-examine the Buddha's verse, and (3) the Tathāgata explains. The first passage is clear. Next, in Mañjuśrī's cross-examination, where it mentions the vaipulya āgamas: āgama translates as "refuge of dharma," that whereto all dharmas return. Āgama applies to both Small and Great: the Small is simply called āgama, while the Great adds vaipulya. Third, from "The Buddha said" onward is the Buddha's explanation.

13.9

From "At that time Mañjuśrī" onward is the third chapter, where Mañjuśrī questions again. Within this, first is the objection; next, from "The Buddha addressed" onward, is the Buddha's reply. In the initial question, the meaning is that the ninety-five kinds [of heterodox paths] all head toward the evil destinies, and the śrāvakas are correct, which is the good destinies. The Avataṃsaka states: "The ninety-six kinds are all heterodox paths." How are the two texts reconciled? An explanation states: The Avataṃsaka points to the two vehicles of real practice, and therefore they are not called correct. The ancient Commentary on the Śataka-śāstra states: "The śrāvakas of adaptable transformation are all outsiders." Next, the Buddha's reply is as in the text.

13.10

From "At that time the World-Honored One" onward is the fourth chapter, where the Buddha again presents a verse, comprising three [parts]: first, the Buddha presents the verse; next, Mañjuśrī doubts; third, the Buddha confirms and praises. From "At that time Mañjuśrī" onward is the fifth chapter, where Mañjuśrī again presents a verse, also having two [parts]: first, Mañjuśrī speaks the verse; next, the Tathāgata confirms it. Regarding craving and ignorance, the old explanation states: Craving is inward-directed, compared to a mother; ignorance is the outer object, compared to a father. Yet if it is merely craving, how could one fall into avīci? It is because of craving that wrong views arise, and therefore one falls. This meaning is not correct. Both craving and ignorance possess internal and external aspects: ignorance is the root of receiving a body, like a father; craving is a secondary affliction, like a mother. Furthermore, the father is an indirect condition, like ignorance; the mother is a direct condition, like craving.

13.11

From "The Tathāgata again for" onward is the sixth chapter, where the Tathāgata himself presents a verse, comprising three [parts]: (1) the Tathāgata presents the verse, (2) Mañjuśrī objects, and (3) the Tathāgata explains.

13.12

The seventh chapter is where Mañjuśrī himself presents a verse, also having two [parts]: first, he presents the verse; next, the Tathāgata explains by counter-assertion.

13.13

From "At that time Kāśyapa addressed the Buddha" onward is the fourth chapter, which answers the question, "Why speak of ultimate and non-ultimate?" This is a single round of question and answer. In the answer, it fully conveys the preceding intention: "without remainder" is the ultimate meaning; how could it further be called "all meaning" and thus not be ultimate? The Buddha answers both questions in return: only excluding the aids to the path is the meaning of "without remainder," which answers his question on the ultimate; all other dharmas apply to both with remainder and without remainder, which answers his non-ultimate meaning of "further being called all meaning." As for "only excluding the aids to the path, the wholesome dharmas of permanence and bliss," Héxī states: The aids to the path are the cause, and permanence and bliss are the fruit. Cultivating the cause of ten thousand practices obtains the fruit of ten thousand virtues, which is "without remainder." When speaking the truth for those of sharp faculties, no dharma is unexhausted, hence it is called "all," which is also entirely "without remainder"; all other dharmas are entirely "with remainder." Even within "with remainder" there is also "without remainder": such as preaching the four truths for the śrāvakas and preaching the twelve links of dependent origination for the pratyekabuddhas, adapted to their capacity, hence it is said to be "without remainder." Xīnghuáng states: The phrasing "aids to the path" is general and does not specifically mean the cause. Now, taking permanence as the fruit and wholesome dharmas as the cause, both this fruit and this cause are aids to the path, which refute inversions for conditions. That which is neither cause nor fruit is precisely the true path, called the meaning of "without remainder."

13.14

From "Bodhisattva Kāśyapa's mind greatly" onward is the second major section, in which the great assembly rejoices, comprehends, and understands. At the outset, the chapters were opened as two: first, answering the questions in sequence; second, rejoicing, comprehending, and understanding. Now that answering the questions has concluded, next the great assembly rejoices, and the text has two [parts]: first, directly comprehending and understanding; second, manifesting illness to conclude. The first also has two [parts]: (1) Kāśyapa's comprehension and understanding, and (2) the great assembly's comprehension and understanding. Kāśyapa's comprehension also has two [parts]: first, comprehending, understanding, and praising; next, Kāśyapa further inquires about merits. From "At that time the devas and people of the world" onward is the second [part], the great assembly's comprehension and understanding, which further has three [parts]: (1) the great assembly praises and entreats, (2) the Tathāgata ceases their grief and responds to the entreaty, and (3) the great assembly makes offerings and generates the resolve. The first passage of four verses has three [parts]: the first line introduces the entreaty; the next two lines explain the entreaty, raising that two renunciants and one layperson have not yet arrived and he should not enter extinction; the final line concludes the entreaty. The Tathāgata ceases grief and responds to the entreaty in two and a half lines, having two [parts]: the first two lines respond to the entreaty; the next half-line ceases grief. However, in the initial response regarding the two persons, it says: "Ānanda, a man of broad learning, naturally can understand what is permanent and impermanent." The six-fascicle version states: "Observing the Tathāgata's two feet, he naturally knows permanent and impermanent." When the Tathāgata entered nirvāṇa, one foot was black and dark, and one foot was bright and pure. The bright and pure represents the eternal abiding of the dharmakāya; the black and dark represents the impermanence of the traces and manifestations. From "At that time the great assembly" onward is the third [part], the great assembly making offerings and generating the resolve, which also has three [parts]: (1) making offerings, (2) generating the resolve, and (3) advancing in stage, which can be seen.

13.15

From "At that time the World-Honored One" onward is the second [part], the Tathāgata's conclusion, which also has three [parts]: (1) conferring predictions, (2) entrustment, and (3) manifesting illness. An older view states: From entrustment onward constitutes the "Chapter on Manifesting Illness." Now, however, it is not so: manifesting illness serves to conclude the preceding, so there is no harm in its being here. Back pain: this derives from the Da zhidu lun, where formerly the Deer King, for the sake of a late-coming lame hare, endured death and awaited it; now the Buddha has back pain for the sake of Subhadra.

13.16

Chapter on Manifesting Illness

13.17

[Master] Zhuāngyán called this the second cycle. Emperor Wu of Liang termed it the middle-and-latter. Kāishàn took it as answering [the question about] freedom from all illnesses. Xīnghuáng retained both [views]: although the former [topic] has already been answered, what is to prevent it being explained again; and although the latter is further explained, what is to prevent it answering the former? Master [Fǎ]guān looked to both: looking to the former, it concludes the preceding answer; looking to the latter, it gives rise to the five practices. Though looking to both, looking to the former is secondary, while looking to the latter is primary. Now [we say that] none of these is correct: from this chapter onward is the third [section], the practices of nirvāṇa. Its text has two [parts]: first, clarifying the cultivation of the five practices; second, clarifying the realization of the ten virtues. The first text comprises five: first, the practice concerning illness; second, the holy practice; third, the brahma practice; fourth, the divine practice; fifth, the infant practice. Now the first practice is expounded, and the name is established from this; hence it is called the 'Chapter on Manifesting Illness'. However, the chapter title is 'Manifesting Illness', yet the text clarifies freedom from illness. What is the meaning of this? Because at the end of the preceding chapter, after giving prophecies and entrusting [the Dharma], [the Buddha] immediately said: 'My back now aches and my whole body aches, like that of a small child or a chronic invalid.' Derived from this meaning, it is titled the 'Chapter on Manifesting Illness'. Because of this manifestation of illness, there arise three deductions and three requests, clarifying that the Tathāgata is free from illness.

13.18

Dividing the text, there are four [sections]: first, clarifying the deductions and requests; second, manifesting the marks of freedom from illness; third, the great assembly's offerings; fourth, extensively clarifying freedom from illness. The first contains three deductions and three requests: first, requesting the preaching of the Dharma; second, requesting the cessation of evil arrogance; third, jointly requesting both matters. As for the three deductions: first, deduction from his own practice; second, deduction from transforming others; third, deduction from the realization of fruition. The two groups of three alternate, in each case first deducing and next requesting, combining into three sections and dividing into six chapters. First, deducing in terms of his own practice: the Buddha has fully perfected all myriad practices and discarded all sufferings; how could he possibly have illness? Next, deducing from transforming others: the Buddha has completed his own practice and his meritorious task of transforming others is fulfilled, able to sever the illness of sentient beings' three poisons; how could he possibly have illness? Third, deducing from the realization of fruition: the Buddha stage is complete and fully endowed, sarvākārajñatā appears manifest, serenely and constantly abiding; how could he have illness? Regarding the deduction from his own practice, the text has two [parts]: first, clarifying the absence of the causes of illness; next, clarifying the presence of the causes of freedom from illness. The partial mention of the 'four divisions' is because they encompass [the afflictions of] view and thought. The five views and doubt specifically pertain to seeing the truths. The Buddha must certainly lack both general and specific causes of illness. From 'There are two causes and conditions' downward, it deduces the presence of the causes of freedom from illness. Pity is an inner mindset, and donating gifts is external relinquishment; internally rescuing and externally aiding to eliminate all pain and affliction are precisely the causes of freedom from illness. The first deduction is finished. Next, from 'World-Honoured One, when worldly people have illness' downward, is the request to preach the Dharma, whose text has four [parts]: first, requesting him to teach the disciples; second, requesting the Great Vehicle; third, requesting him to teach non-retrogression, which is the generation of good; fourth, requesting him to cure evil persons, which is the eradication of evil, as can be seen in the text. This is also the intention of the four siddhāntas.

13.19

From 'All bodhisattvas, etc.' downward is the deduction from transforming others, whose text has two [parts]: first, clarifying transforming others by eliminating the three hindrances; next, clarifying transforming others and making vows. The first text has three: first, identifying the three hindrances; next, explaining them; thereafter, concluding. The initial identification can be seen. In the explanation, there are again three: first, explaining the hindrance of afflictions. The four propositions analyze them: sharp but not deep; both deep and sharp. If they arise frequently and obstruct the cultivation of the path, they are called the hindrance of afflictions. Deep but not sharp; neither deep nor sharp; not arising frequently—though they are afflictions, they are not called hindrances. Broadly speaking, all four propositions are afflictions; here they are distinguished specifically, hence this. As for the seven conceits, they are as in the text. The *Satyasiddhi-śāstra* has 'great conceit', making eight, but this text is abbreviated. Héxī has nine conceits, namely: lesser-intermediate-superior, and equal-intermediate-equal, splitting simple conceit into two. 'Lesser-intermediate-superior' means relying on one's own understanding as superior to another's minor foolishness, constantly being conceited toward the lesser. 'Equal-intermediate-equal' means that when one is equal to another, one gives rise to a mind of superiority over them. 'Excessive conceit' (mānamāna) means thinking one's own wise understanding surpasses all people and none can match it. 'Great conceit' means superior among equals, or equal among superiors. 'Conceit of inferiority' means that among those much superior, one says 'I am only slightly inferior', whereas in fact the discrepancy is vast. 'Ego-conceit' (ātmamāna) means contemplating the five skandhas as the self, clinging to that from which 'mine' arises. 'Erroneous conceit' (mithyāmāna) means having no actual merit yet considering oneself to possess it. Next, explaining the hindrance of karma: karma determinative of the four destinies can hinder the first fruit; karma determinative of the desire realm hinders the third fruit; karma determinative of the form and formless realms hinders the fourth fruit. Here, the illness of grave evil is actually the hindrance of retribution; why is it used to explain karma? There are two ancient explanations: one says the illness of grave evil is in reality the hindrance of retribution, but in explaining karma, the cause is spoken of within the effect; the second says the five avīci karmas are like grave evil illnesses, and this is borrowed as an analogy. Third, explaining the hindrance of retribution: it says, how do slandering the Dharma and being an icchantika relate to the hindrance of retribution? There are also two explanations: one says, being born into a family that slanders the Dharma or is icchantika, how is that not the hindrance of retribution? The second says, an evil person possesses both: first is evil karma, second is evil retribution; thus the lust of sparrows and the anger of snakes are both fruits of prior karma. From 'Furthermore, World-Honoured One' downward, the second is requesting the elimination of evil conceit, the text having two [parts]: first, requesting the elimination of foolish people's evil views. When the Buddha manifested illness, they gave rise to the notion that he must die and produced this evil thought; next, requesting the cessation of non-Buddhists' conceit.

13.20

From 'Furthermore, World-Honoured One' downward, the third is deducing the Buddha's realization of fruition: possessing complete physical strength, how could he possibly have illness? This again has two [parts]: first, clarifying physical strength; next, clarifying intellectual strength. In the first, on physical strength, it broadly cites various strengths for comparison. As for 'elephants such as utpala', this elephant is blue in color. Puṇḍarīka is red in color. The second explanation says that when the elephant walks, there are flowers under its feet like the utpala, and it is named accordingly. The [story of] Prince Sudāna says: 'The white elephant that walks upon lotus blossoms', which is proof of this. Another says: when thunder rumbles, utpala flowers grow upon its tusks, and so it is named from this. The rest are by analogy. *Bhakataya* (bhaktendu / bhati?) translates here as 'firm'. Nārāyaṇa translates here as 'adamantine'.

13.21

From 'The Tathāgata now' downward, the third is the joint request to preach the Dharma and cease evil, first with a brief request in prose, and later with an extensive request in verse. The verse has seven stanzas: the first three stanzas are the primary request; the next three stanzas explain the request; the final stanza concludes the request. The initial primary request again has two [parts]: the first stanza requests him to rise and preach the Dharma; the next two stanzas request him to remove evil conceit. In the first text, Kāśyapa is a disciple of the Buddha; why does he address the Buddha as Gautama like those non-Buddhists? It is explained: addressing one as Gautama also involves distinctions; just as when calling someone in anger or calling someone in joy one might say 'Zhang' or 'Wang', how much more so when merely saying 'Gautama'—how could the holy virtue be identical to the conceited mind with which non-Buddhists call him? Next, explaining the request also has two [parts]: the first stanza explains ceasing evil; the next two stanzas explain preaching the Dharma. The final concluding request can be understood. From 'At that time the World-Honoured One, [with] great compassion' downward, is the second [major section]: the Buddha shows the marks of freedom from illness. The text has three [parts]: first, the benefit of light; second, the benefit of lotus flowers; third, the benefit of transformed buddhas. Now, these three intentions have both phenomenal and noumenal aspects: phenomenally, the complexion of illness is withered and emaciated, while that of health is radiant and joyful; now the emission of brilliant radiance is the mark of freedom from illness, and the lotus flower is an auspicious sign, not a mark of illness. Transformed buddhas are creations of the Tathāgata; a sick person could not produce them, so having this activity is not a mark of illness. Symbolizing the noumenon: the light issuing from the body symbolizes the dharmakāya; the flower's ability to contain the fruit symbolizes liberation; the Buddha is awakened wisdom, symbolizing prajñā. With the three virtues fully complete, how could he possibly have illness? Each of the three chapters has two parts: first, the light [or phenomenon]; next, the benefit. In the first, regarding the light, it mentions 'great compassion perfuming the mind': the Buddha's virtues are immeasurable, so why specifically great compassion? The text above requested: 'The Tathāgatas of the three periods have great compassion as their root; where is such compassion now?' Now, in response to this request, it therefore says 'great compassion perfuming the mind'. Earlier he also emitted light, but it was not said to surpass hundreds of thousands of suns; that was precisely because he manifested illness, and it is not what one who is ill can do, emitting light to shatter doubts. From 'Great compassion perfuming the body, bestowing upon sentient beings' downward clarifies the benefit. Second, from 'At that time the World-Honoured One had no doubt or anxiety in his mind' downward is the benefit of the lotus flowers, which also has two [parts]: first, discerning the lotus flowers; next, from 'these lights' downward, the benefit. The places benefited by the flowers pervade the three evil destinies, where the flowers are seen everywhere, clearly symbolizing liberation. Among the eight cold hells, the first four are named from sounds, and the latter four from colors. When sinners first enter, they see these flower ponds, and giving rise to craving they immediately go there; they are named from what is seen. Or it is said they are simply hells whose colors are like the four flowers. The character bò (擘) should be read as pī (劈, splitting). Third, from 'Upon each and every flower' downward is the benefit of the transformed buddhas, which also has two parts, as before (etc.).

13.22

From 'At that time, all the devas, nāgas' downward is the third [major section], the great assembly's offerings and exhortative requests. The intention behind their exhortative requests is that previously, seeing him lying ill, they feared he would immediately enter nirvāṇa; now seeing the marks of light, they know he has not yet entered extinction, and therefore they request the Dharma. First offerings, then requests. In the first text, as for 'Gandha', Héxī says: a one-shouldered ghost that causes shoulder pain in humans. Umāda is a ghost capable of making people intoxicated. Apasmāra is a ghost that makes people mad. Second, from 'spoke a verse' downward is the exhortative request, consisting of fifteen stanzas together with a short prose section, divided into two: first, fourteen stanzas of the primary request; next, one stanza along with the prose, where the compiler of the sūtra narrates the event. The first text has three parts: the first two stanzas state the request; the next ten stanzas explain the request; the final two stanzas conclude the request. The first is as in the text. The next ten stanzas constitute five: first, requesting on account of original vows; second, requesting because [beings] fall into evil; third, requesting because base and foolish beings do not know; fourth, requesting the bestowal of the nectar Dharma; fifth, requesting the curing of illness. The next concluding request is as in the text. Second, from 'All these assemblies' downward is the compiler's narration, in two [parts]: first, remaining silent after requesting; next, the reach of the sound of the request. Reaching the Śuddhāvāsa is because the summit of the form realm has physical form and possesses auditory consciousness; the formless realm is not so, hence it does not reach there. In the 'Introductory Chapter' it mentions the Bhavāgra (etc.). By analogy with worldly heavens, born heavens, and pure heavens, one should speak of born Śuddhāvāsa, immaculate Śuddhāvāsa, and paramārtha Śuddhāvāsa (etc.).

13.23

From "At that time the Buddha addressed" onward is the fourth [section] in the chapter, which explains at length the absence of illness. It also has two parts: first, explaining that the Tathāgata is free from illness; second, bringing forward the practice with illness to contrast and distinguish it. The first text comprises three parts: first, explaining the absence of illness; second, citing the past to verify the present; third, stating that manifesting illness is an expedient secret word. This initial [part] praises Kāśyapa. Kāśyapa was the chief requester, and therefore he is praised. "Excellent" is a general praise; the four phrases are specific praises, praising attainment and praising departure—departing from external bad conditions and internal bad causes, and attaining internal good causes and external good conditions. Second, from "Good son, in the distant past I" onward explains that I have long been free from this illness. "Immeasurable [kalpas] in the past" cites the past to verify the present. Third, from "As when one says the Tathāgata" onward [explains that] manifesting illness is an expedient secret word. It raises twelve secret matters in all; the first eleven matters raise analogues, and the last matter unites them with the absence of illness. From "Kāśyapa, in the world there are three kinds of people" onward is the second [part], bringing forward those with illness to contrast them with the absence of illness. Such persons may have illness; the Buddha is not like them, so how could he have illness? This also has two parts: first, explaining the three sick persons; next, explaining the five sick persons. The three sick persons here differ from the previous three persons: the previous three persons did not recover, whereas the present three persons are: not recovering, recovering or not recovering, and recovering. The first is the three kinds of sinners; the next is the small path of the two vehicles; the third is the bodhisattvas who hear the sūtra. The first has doctrine, metaphor, and application; the latter two both have metaphor and application. The application of the third person says that for the sake of flattery, gain, and deceiving others, they accept and uphold this scripture, which differs greatly from the previous [passage]. It would be better not to accept, uphold, or use it than to break the precepts and read and recite it; this expresses the intention of granting and taking away. In first listing the three sick persons, the one who does not recover unfolds into three [kinds of] non-[recovery]; the one who may or may not recover is not unfolded; the one who recovers unfolds into six matters, such as fear and gain. In accordance with the five Dharma masters, combined they are within thirty kinds; later five more kinds of sick persons are unfolded, making thirty-eight kinds in all (and so forth). Second, from "Kāśyapa, there are five kinds of people" onward returns to complete [the explanation of] the second sick person above. Since it says that encountering conditions they can recover, and not encountering conditions they die, these are the [attainers of the] four fruits and pratyekabuddhas; these cultivate while bearing illness, and therefore it is called the domain of practice with illness. Bodhisattvas on the causal stage should also be understood according to this. Such persons can be said to have illness; when the Buddha completely severs delusions, there is no longer any illness. The first fruit severs the three fetters: view of self, doubt, and attachment to rules and rituals. "Seven returns among humans and devas" is still an abbreviation; in full, it would be fourteen or twenty-eight. This text says "attaining bodhi in eighty thousand kalpas," while the text below says "generating the mind of bodhi in eighty thousand kalpas"; these must be reconciled and explained. The third fruit severs the five lower fetters, which are the afflictions of the desire realm. Adding greed and anger to view of self, doubt, and attachment to rules and rituals constitutes the five lower [fetters] (and so forth). Arhats may appear in an era with a Buddha or in an era without a Buddha; therefore theirs is not a solitary practice. Pratyekabuddhas definitely appear in an era without a Buddha; therefore it is called a solitary practice.

13.24

"Chapter on Noble Practices", Part One.

13.25

Sequence, explaining the title, branches and root, and what is spoken and not spoken. Regarding sequence: Héxī explains that the previous brief and extensive gates explained the fruit of nirvāṇa, the five practices cultivate the causes of nirvāṇa, and the ten virtues accumulate merit to encourage and exhort the cultivation of the cause. The older [commentaries] say: the five practices distinguish the cause, and the ten virtues clarify the fruit. Kāishàn says: the five practices clarify practices of existence, and the ten virtues clarify practices of emptiness. Neither meaning is correct. Héxī took looking toward the fruit and practicing the cause; the texts may follow upon one another, but the meanings do not connect. Why? The previous [text] explained the round and ultimate fruit, whereas the five practices are the step-by-step causes. The square and the round are not of the same kind, so this is not fitting in meaning. If, as the older [commentaries hold], the five practices were the cause, it should not be said that "because it is the practice of Buddhas, it is called noble practice." If the ten virtues were the fruit, it should again not be said that "when a bodhisattva cultivates the Mahāparinirvāṇa Sūtra, they attain ten merits." Furthermore, the five practices would not be the round cause, and the ten virtues would not be the ultimate fruit, failing to form a sequence. Kāishàn's [assertion] that the five practices belong to existence is also incorrect: noble practice opens the path of the Dharma of emptiness; pure practice cultivates the eleven emptinesses and abides on the stage of equality; heavenly practice is the principle of the supreme truth; infant-like practice neither comes nor goes; practice with illness is the Tathāgata's secret word—how could one one-sidedly rely on the meaning of practice of existence? Stating that the ten merits are the meaning of emptiness is also incorrect: ten is a numerical phenomenon; what was previously unattained, unheard, and unknown is now heard and known; through hearing a single phrase or half a verse, one sees a fraction of buddhadhātu—why one-sidedly rely on the practice of emptiness alone? Now, to clarify the sequence: above, relying on food, non-eating was discussed, extensively clarifying the bestowing of the great parinirvāṇa, which is finished. Now, relying on illness, why is there non-illness? There are three kinds of illness: first, incurable; second, needing treatment; third, not requiring treatment. Incurable and not requiring treatment both do not need prescriptions; the one requires treatment. Treatment is again twofold: first, sequential; second, non-sequential. Taking this prescription is called cultivation; because of cultivation there is realization, realizing the ten merits. Merit is non-illness; because of non-illness, the essence is revealed; because the essence is revealed, one sees the nature; because one sees the nature, it pervades the dharmadhātu. Function gathers evil and gathers heterodoxy; having finished gathering evil and heterodoxy, there is the entrustment, the burning of the body, and the distribution of relics. If one adopts this meaning, the sequence is well established.

13.26

Next, explaining the title: the text says, "'Noble' means that it is practiced by the Buddhas and bodhisattvas," and therefore it is called "noble practice." This contains two meanings: what bodhisattvas practice is sequential practice; what Buddhas practice is non-sequential. There is also one practice which is the Tathāgata's practice; though it is generally called noble practice, its meaning has not yet been made manifest, so it will now be explained separately. Why? "Noble" is defined as correct. What bodhisattvas practice is shallow before and deep later; the ultimate does not know the conventional, and the conventional does not know the middle; being one-sided rather than correct, it is only generally called noble practice, not yet having the specific meaning. If there is further one practice that is the Tathāgata's practice, one practice is all practices, and one wisdom is all wisdom; therefore we know that the round practice is called correct and called noble. Thus the text above says: "This Mahāyāna sūtra is called the Buddha vehicle." Such a Buddha vehicle is the most supreme and unexcelled; persons of round capacity practice the Buddha vehicle and cultivate the Tathāgata's practice. The Lotus Sūtra says: "When the Buddha's children have practiced the path, in future ages they will accomplish right awakening." This is precisely the meaning. The sūtra text has two [explanations]: general explanation and specific explanation. People mostly follow the general, failing to recognize the specific meaning. Now, following the specific explanation to establish the title, it is called "noble practice." Pure practice: pure means undefiled; entering into existence and sharing the dust, yet the dust cannot defile them; the name is established with respect to function. Heavenly practice: the name is established with respect to the principle of truth. Infant-like practice: the name is established with respect to a metaphor. Practice with illness: the name is established with respect to what is treated. Tathāgata's practice: the name is established with respect to the person of the round [teaching]. They are all called "practice" because not dwelling is called practice: being unattached to one's own realization and causing others not to dwell, it is therefore called practice. The text lists the five practices and the one practice, and noble practice is at the beginning; the name is established from the beginning, hence it is called the "Chapter on Noble Practices."

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大般涅槃經疏 — Classical Chinese