大般涅槃經疏 13.7

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.