大般涅槃經疏 17.5

17.5

The text has two parts: first, clarifying pure practice; second, praising the sūtra. The first part on pure practice has three sections: first, the seven kinds of goodness; second, the four minds; third, keeping the precepts. The first section on the seven kinds of goodness has two parts: first, questioning; second, explaining. Within the explanation there are three parts: indicating, explaining, and concluding. Indicating means stating the heading, declaring the number, and listing the names. Among these seven kinds of goodness, the first three apply to both self and other; the next two pertain exclusively to one's own practice; the last two pertain to converting others. If spoken of in terms of secondary and primary: the primary is converting others, while the secondary is one's own practice. Within the explanation there are two parts: first, explaining the distinct seven kinds of goodness; second, explaining the perfect seven kinds of goodness. Within the distinct seven kinds of goodness, there are seven chapters. In the first, explaining 'knowing the Dharma': Dharma applies to both self and other; because one knows the Dharma, one is able to practice for oneself and convert others. This chapter also has indicating, explaining, and concluding. The initial indication is as in the text. Within the second, the explanation, there are two parts: first, listing; second, explaining. Within the explanation, the twelve divisions of scriptures form twelve sections. First, 'sūtra': formerly it was said to be untranslated, with five meanings glossing it. Some say 'tallying scripture' (qìjīng), using this [Chinese term] to replace that [Sanskrit term]; some say 'tallying scripture' is the correct translation. Kāishàn says: 'It is merely general without distinction.' Zhuāngyán says: 'Having distinctions, these are verse and prose,' citing the Chéngshí Lùn: 'Geya versifies sūtra.' As for geya, in full it should be lokageya; geya is translated as line and also as verse; Kāishàn says 'equal lines'; Zhuāngyán says 'equal verses'; Guāngzhái says 're-versification'; these are verses that versify the prose. As for vyākaraṇa, in Sanskrit it is vyākaraṇa; the treatise calls it 'scriptures explaining the meaning'; here it is translated as prophecy, namely bestowing prophecy upon the six destinies, the three vehicles, and so forth. Regarding the gāthā scriptures, one [view] calls them 'unequal lines,' a second calls them 'unequal verses,' and a third calls them 'direct verses'—that is, isolated verses. What is meant by 'excepting sūtras' is excepting prose that is separately versified. Furthermore, 'and the various vinayas' also excepts such verses found in the vinaya, knowing that prose precedes them; those without prose are isolated verses. Udāna: the treatise calls it prose without verses. The sūtras call it spontaneous teachings without inquiry; this verse comes from the Dharmapada. Nidāna: the treatise calls it the sequence of beginnings and ends, that is, scriptures on causal conditions. Avadāna: the treatise calls it parable scriptures. Itivṛttaka: the treatise calls it *eka-vaṃśa-itivṛttaka; Kāishàn translates it as 'thus-spoken,' and Zhuāngyán translates it as 'past events.' Saying 'the scriptures of realms spoken by me' means that each has its distinction of realms, intending to clarify that each has its seal, hence called 'thus-spoken.' Jātaka: the treatise calls it 'past lives'; however, past lives and past events are not different, so combining the ninth makes it jātaka, and the eighth makes it itivṛttaka. When distinguished separately, the eighth is named past events, and the ninth is named past lives. Vaipulya: the treatise calls it 'broad'; in the present sūtra it is 'correct and broad' (fāngguǎng), and also called vaipulya. Plain 'broad' is the name in the Hīnayāna; 'correct and broad' is the name in the Mahāyāna. Adbhutadharma: that is, unprecedented phenomena. Upadeśa: that is, doctrinal discussion, also called the great teaching, and also called explaining the meaning; in the Mahāyāna, the name 'explaining the meaning' is dropped. Formerly, Guāngzhái termed vyākaraṇa as 'explaining the meaning,' meaning explaining the meaning of prophecy (and so forth). From 'if a bodhisattva can' down is the third, the general conclusion. Next, explaining 'knowing the meaning': that is, knowing the principle expressed by the twelve divisions of scriptures. Now to explain this: the interpretation here is extremely brief; one should say it means understanding the equal meaning of emptiness in the twelve divisions of scriptures, and furthermore understanding immeasurable meanings in a single phrase, and furthermore understanding the meaning of ultimate purity. If one understands these three meanings, the scope of the principle is complete. Third, 'knowing the time': performing the goodness of giving in such a time is converting others, while the remaining phrases mostly pertain to one's own practice. Fourth, from the explanation of 'knowing contentment' downward, the two kinds of goodness pertain to oneself. Fifth, 'knowing oneself': examining closely the good and non-good, as Zengzi said: 'I examine myself three times daily.' Sixth, from 'how does one know the assembly' downward, both kinds of goodness belong to converting others. Regarding 'knowing the assembly': one should fully know the assemblies of the ten dharmadhātus; the text briefly raises humans and the two vehicles. Applying the three karmic transformations to each and every assembly, it only briefly mentions body and speech. Moreover, converting others mostly uses body and speech and rarely uses the mind; therefore it is abbreviated. Seventh, 'knowing the superior and inferior': one should fully know the superior and inferior of the ten realms; the text is also brief. Not having faith is the icchantika, which is the hell realm; this is the most inferior. Not going to the monastery, lacking material merit, is the hungry ghost realm. Not bowing in worship is arrogance, which is the animal realm. Not listening to the Dharma and not accepting the Dharma's instruction, being flattering, crooked, perverse, and stubborn, is the asura realm. Not listening wholeheartedly, having scattered and unfocused goodness, is the human realm. Not contemplating the meaning: although listening wholeheartedly, being unable to contemplate the meaning, is the deva dharmadhātu. Being unable to practice, having only hearing and contemplation without wisdom derived from cultivation, is the expedient path of the two vehicles. Being shallow and inferior, these are all inferior; only seeking the Small Vehicle without great aspiration, even though realizing the truth, is also inferior; if one seeks the Great Vehicle, this is superior; viewing them in sequence up to the perfect and distinct [teachings], these are the realms of buddhas and bodhisattvas; in this way, step by step, they alternate as superior and inferior.