大般涅槃經疏 19

English (machine translation) 19

Language: English

19.1

Compiled by Master Guàndǐng of Zhāng'ān under the Sui

19.2

Re-edited by the Śramaṇa Zhànrán of Tiāntái under the Tang

The beginning of the fascicle is the second [major section], praising the power of the sūtra to eliminate evil. "Evil" refers to icchantikas, the four grave offenses, and the five heinous sins—it can extinguish them all. An older interpretation holds: King Ajātaśatru's heinous sin was real, and the power of the sūtra was able to extinguish it. It is not that this meaning is absent, yet the Guhyakādhipatinirdeśa Sūtra states: "King Ajātaśatru employed skillful means to manifest the way to extinguish heinous sins." By analogy, one knows that Devadatta's breaking of the Saṃgha was certainly not a real breaking, just as Sunakṣatra's manifesting as an icchantika was not truly an icchantika, and Nanda's committing a grave offense was also not a real offense. The majestic power of this sūtra can remove grave evils, causing those who actually commit them to definitively take refuge; this precisely reveals that pure conduct renders the impure pure. Emperor Wu of Liang did not understand this, claiming that this passage of text was not part of the sūtra's proper sequence and calling it a "guest chapter". If one grasps the meaning of rendering the impure pure, it is precisely pure conduct and is not called a "guest chapter".

19.5

In terms of the text, there are two parts: first, explaining the arising of evil; next, explaining the extinguishing of evil. The initial text on the arising of evil has three parts: first, the cause of evil, namely, delighting in slaughter and fully possessing the four evils of speech, with an intense mind fully possessing the causes of the ten evils. Second, the conditions for evil, taking evil people exclusively as one's retinue. From "Craving the present life" onwards is the third, properly explaining the creation of the causes of evil. From "Having killed his father" onwards is the second [part], explaining the extinguishing of evil, which also has three parts: first, extinguishing the causes of evil; second, extinguishing the conditions for evil; third, properly extinguishing evil. The first, extinguishing the causes of evil, also has four parts: first, profoundly generating burning remorse; second, profoundly believing in cause and effect; third, his mother applying medicine; fourth, profoundly scorning and lamenting himself. From "At that time there was a minister" onwards is the second, extinguishing the conditions for evil, which again has two parts: first, explaining evil people as conditions; later, explaining good people as conditions. Question: For doing evil, evil people can serve as conditions; now, in discussing the extinguishing of evil, what use are evil people? Answer: When evil people urge evil and one does not follow their evil teachings, this also extinguishes the conditions for sin. If so, when good people urge good and someone does not follow their good exhortations but does evil, are good people also conditions for doing evil? Viewed in one way, they are indeed analogous, just as the great nirvāṇa is called both ambrosia and poison. Viewed in another way, they are not analogous: the Buddha's original mind never acts as a condition of affliction for sentient beings; your not accepting the exhortation is of itself an evil condition; rejecting an evil urging becomes good for you, which also depends on you. Know that all things depend on one's own mind. The conditions of evil people are divided into six sections according to the six ministers, each having four distinctions: first, the minister comes to court and addresses the king; second, the king replies; third, petitioning the king to explain the place where sins are extinguished; fourth, advocating taking refuge. Some older commentators said: King Ajātaśatru was real—this is impermissible; or some said he was an incarnation, or the function of the dharmadhātu. However, these are all the expedient stratagems of the sage: King Ajātaśatru initiated heinous acts as a skillful means to reveal the majestic power of the sūtra to extinguish all evils. As for Sanjaya, the Vimalakīrtinirdeśa has it as "ye" (Sañjaya), which is merely a difference in light and heavy pronunciation. This uses the character for deleting poetry and determining rituals as a phonetic loan. Di (胝) is pronounced with the fanqie ding-ni. Ajita is the personal name; kesa refers to worn-out garments; kambala refers to cloth of cotton. Jing (穽) has two pronunciations: first, jing (靜); second, jing (淨); the sound jing (淨) is mostly used. The character has two forms: first, with the radical fu (阜); second, beneath the radical xue (穴); beneath xue is mostly used.

19.6

From "At that time the great physician" onwards is the second, explaining the conditions of good people, which also has two parts: first, the elder brother; second, the father. The first has four parts: first, Jīvaka questions him; second, the king answers; third, exhorting him to go to the Buddha's place; fourth, shame prevents him from complying. Regarding the first text: Jīvaka is translated here as "Firm Life" (guhuo). When the boy was born, he held a medicine pouch in one hand and a needle case in the other. In the past he had vowed to be a physician, being skilled at curing others; his title was established based on his virtue and translated as "Firm Life"; he was the son of Āmrapālī.

19.7

Second, the king replies in verse. The verse consists of seventeen and a half lines together with a brief prose passage, divided into three parts: first, eleven and a half lines of verse generally explaining those who sleep peacefully; next, six lines generally explaining those who do not sleep peacefully; third, a brief prose passage properly explaining that the king cannot sleep peacefully. The first text also has four parts: first, four lines explaining that the Buddha obtains peaceful sleep; next, five and a half lines explaining that the bodhisattvas obtain peaceful sleep; third, one verse concluding on the Buddha; fourth, one verse concluding on the bodhisattvas. In the first part regarding the Buddha, there are two: the first two verses explain leaving behind saṃsāra to attain nirvāṇa; the next two verses explain leaving behind evil faults to attain the permanent abode. Yet the Buddha in reality has no sleep; because he is free from afflictions and abides in the nature of peace and bliss, it is figuratively said that he sleeps peacefully. From "The mind has no grasping" onwards, five and a half lines explain that the bodhisattvas obtain peaceful sleep. The third and fourth are as in the text. From "Sentient beings are blinded by the darkness of ignorance" onwards is the second, discerning the failure to obtain peaceful sleep, which also has two parts: first, three lines of doctrinal exposition; next, three lines of metaphorical exposition. The crown prince not yet succeeding to the throne means that the previous emperor has already passed away and the successor has not yet been established; with the four quarters not yet peaceful, he cannot sleep peacefully—it does not mean that the heir apparent in the Eastern Palace cannot sleep peacefully. From "Jīvaka, I now" onwards is the third, a brief prose passage properly explaining his own inability to sleep, which also has two parts: first, indicating; next, explaining. The initial indication also has two parts: first, indicating that the illness is severe; next, stating that there is no physician. From "Why is that?" onwards explains these two matters, also in two parts: first, explaining the severity of the illness; next, explaining the absence of a physician. From "Jīvaka replied, saying" onwards is the third, Jīvaka consoling him and exhorting him to go to the Buddha's place. The text has two parts: first, responding to the two preceding points; next, exhorting him to go to the Buddha's place. The initial response to the king's points also has two parts: first, explaining that the king's sin is light; next, showing the king the medicine. The first text also has four parts: first, because the king possesses the five virtues, [his sin] is light; second, because others lack the five virtues, [theirs] is heavy; third, concluding that lacking the five virtues constitutes an icchantika; fourth, concluding that the king, possessing the five virtues, is not an icchantika. In the initial part on possessing the five virtues, there are only four, omitting the matter of associating with a good spiritual friend because, looking from below up to above, in principle it should be present above. Furthermore, Jīvaka precisely fulfills the function of a good spiritual friend, and therefore modestly does not mention it. As for the four virtues: first, the king has shame and remorse; second, the king is able to repent; third, the king is able to disclose his faults. Disclosing and repenting are broadly similar, though not without slight difference: repentance is seeking forgiveness and regretting transgressions; disclosure is speaking of one's faults to others. Fourth, explaining that the king possesses faith. Yet while the four matters are already settled, he does not yet believe Jīvaka's words; if he definitively believed them, that would be the good spiritual friend, but because it is not yet settled, he only speaks of the four. From "If there are sentient beings" onwards is the second, explaining that because others lack the five virtues, their sin is heavy. Committing sin lacks the virtue of disclosure; concealing without repenting lacks the virtue of repentance; being rude and defiant lacks the virtue of shame; not seeing cause and effect lacks the virtue of faith; being unable to inquire lacks the virtue of a spiritual friend. From "How can a sinful person" onwards is the third, concluding on being an icchantika based on lacking the five virtues. From "Great King, you now" onwards is the fourth, concluding on not being an icchantika based on the king's possessing the five virtues. From "As the king said" onwards is the second, showing the king the medicine; the text has two parts: first, showing the good physician; next, showing the wonderful medicine. In first showing the good physician, the name Siddhārtha is translated here as "Accomplishing Benefit". From "Skillfully knowing the diverse faculties of sentient beings" onwards is the second, showing the wonderful medicine; the medicine is the superior Dharma and wonderful medicine. The good physician is clearly right nearby; how could one say there is no medicine? The text has two parts: first, explaining the knowledge of faculties; next, from "Twelve yojanas from here" onwards explains the expounding of the Dharma. This also has two parts: first, general; next, specific. The first text is expounding the Dharma in general; next, "whether existent or nonexistent" is expounding the Dharma specifically. The specific exposition also has two parts: first, based on two dharmas; next, based on three dharmas. In the initial two dharmas: nonexistent and existent are the two truths; conditioned and unconditioned are afflictions and nirvāṇa. Defiled and undefiled are the four truths; the fruition of afflictions is also suffering and origination, and the fruition of good dharmas is also the path and cessation. From "Whether material dharmas or non-material dharmas" onwards next explains the three kinds of dharmas: material, non-material, and neither material nor non-material. The Abhidharma masters say: form is the eleven kinds of form; non-form is the mind and mental factors; neither form nor non-form is the fourteen conditioning forces not associated with mind. The treatise masters say: form is the fourteen kinds of form; non-form is simply mental dharmas; neither form nor non-form is non-informative matter (avijñapti-rūpa). Master Guan says: form is material dharmas; non-form is mind; neither form nor non-form is the middle-way Dharma of the paramārthasatya that discards both. But this discarding of both is merely conventional truth—how could it constitute the middle way? Now we explain that this is not so. Previously the two truths were explained, and next the three truths are explained: form is the conventional truth; non-form is the ultimate truth; neither form nor non-form is the middle way paramārthasatya. Creating it oneself and experiencing it oneself is easily understood. Creating it oneself while another experiences it—a later text states: "There is no such thing as myself creating it and another person experiencing the retribution." The two texts seem to conflict, but each has its textual basis. Now let us provisionally explain creating it oneself while another experiences it. Others say: for example, because various people generate the mind, the king's sin is eliminated; furthermore, the merits created by the bodhisattvas are all dedicated to sentient beings so that sentient beings obtain bliss—this is also another experiencing it. Now we explain that this is not so. Creating it oneself and experiencing it oneself is entering emptiness from the provisional. Creating it oneself while another experiences it is emerging from emptiness into the provisional. Neither creating nor experiencing is precisely the middle way. The various texts are analogous to this. A later text says: "If at the Buddha's place one hears of neither creating nor experiencing, sins are immediately extinguished"; hence it is the middle way.

19.8

From "Let the king now listen" onwards is the second, exhorting him to go to the Buddha's place. This also has three parts: first, broadly citing thirteen past events to exhort him; second, explaining the equality of the Buddha's mind to exhort him; third, assessing the merit to exhort him. In terms of sequence: those who committed evil in the past all saw the Buddha and had it eliminated; the Buddha's mind is impartial, not favoring the past and neglecting the present. In first listing the thirteen events, there are also two parts: first, properly listing the events; next, from "Great King, if you can" onwards concludes the intended meaning of the evidence. Next, from "Great King, the Buddhas, the World-Honored Ones" onwards is the second, explaining that the Buddha's mind is equal and without barrier. Third, from "Great King, suppose" onwards is the third, assessing the superiority of merit.

19.9

From "At that time the great king replied" onwards is the fourth, where out of shame he is not yet willing to believe and comply.

19.10

From "At that time in the sky" onwards is the second, the father king acting as a condition; the text has four parts: first, a voice emerges in the sky; second, the king inquires in return; third, the father king speaks the truth; fourth, King Ajātaśatru grieves and reproaches himself. The first text has three parts: first, exhorting because the Buddha's Dharma is about to be extinguished. From "Great King, you now" onwards is the second, exhorting because the grave sin will certainly incur hell. From "Great King, I definitely know" onwards is the third, concluding both matters together to exhort him to go urgently. Second, the king inquires in return; third, the father king answers truthfully; fourth, King Ajātaśatru grieves and reproaches himself—all are as in the text. Question: The father king is already dead; how could a voice emerge? Answer: There are two explanations. One says that the father king attained the path, and although killed, he did not die, which is why he can exhort him; the second says that it was not his original father, but rather the various sages pretending to speak as his father.

19.11

[Chapter on] Pure Conduct, Part Five

19.12

The beginning of the fascicle is the third [part], correctly explaining the eradication of guilt. This also has two [parts]: first, remaining in the world; second, the eradication of guilt. The former text also has two [parts]: first, remaining in the world; second, discussion of doctrine. In the discussion of doctrine there are two: first, questions; next, answers. The answers are twofold: first, the direct answer; second, esoteric speech. The intention of the initial answer is that while the assembly present together in the Twin Trees all knew [the Buddha] would not pass into extinction, only King Ajātaśatru thought he would pass into extinction; therefore, it was necessary to say it was for his sake. From "Good sons, as I..." onward is the second [part], explaining the Tathāgata's esoteric speech, which also has three [parts]: first, proclaiming the esoteric speech; second, explaining it; third, concluding with praise. Proclaiming the esoteric speech is as in the text. There are six turns of explanation: First, it explains that these words have multiple connotations—that is, they are universally for all [beings]. Second, it says they are not for the unconditioned. There are three explanations of 'unconditioned': The first says that beings of the eighth bhūmi and above are unconditioned beings. The second says that beings of the entry to the bhūmis and above with true realization are unconditioned. The third says that this text itself states that what is unconditioned is not a sentient being, so one should know that only the Buddha-fruit is called an unconditioned being; it also states that sentient beings within the principle are all unconditioned. However, not only do the various masters differ, but the sūtra itself is not fixed. The text says that it is 'for all', and also says that it is 'for the five rebellious acts'—yet the five rebellious acts are different from all [beings]. It also says it is for those who have not yet generated the aspiration, but the text below says: 'You already generated the aspiration under Vipaśyin Buddha'—generating the aspiration and not yet generating the aspiration are different. It also says that King Ajātaśatru is one who does not see the buddhadhātu and is fully endowed with defilements, yet it also says that King Ajātaśatru means 'unborn', and 'unborn' means nirvāṇa—how could one who is nirvāṇa not see the nature? Others say: 'Since it is esoteric speech, that which is understood differs.' We now say: How could the Tathāgata's esoteric speech be definitively fixed as deep or shallow, distant or near? From 'The Tathāgata's esoteric speech...' onward is the third [part], concluding with praise of its inconceivability.

19.13

From 'At that time the World-Honoured One...' onward is the second [part], correctly eradicating guilt. The text has two [parts]: first, the body; next, the mind. Hence it says that he first treated the king's body and thereafter reached his mind. Because it was said earlier that there was no good physician who could treat both body and mind, he therefore emitted light to treat the body and expounded the Dharma to treat the mind. For the initial treatment of the body, the text has two [parts]: first, emitting light; next, discussing the light. The initial emission of light is as in the text. Next, from 'The king felt his sores healed...' onward is the second [part], questions and answers. Discussing the light has five passages, within which there are also two: first, four turns discussing the light; later, one turn explaining the moon-loving [samādhi]. In the first four turns, each has questions and answers. The first three are as in the text, and the last turn also has questions first and answers next. In the answer, regarding one son contracting an illness among seven sons, there are three explanations: The first says it broadly illustrates the sentient beings of the six destinies, using the one with guilt to illustrate one son. The second says that the bodhisattvas of the six abodes together with external ordinary persons make seven, and the external ordinary person is the ill one. The third says that the four fruitions, pratyekabuddhas, and bodhisattvas make six, which, combined with the external ordinary person, make seven; one son contracting illness illustrates the external ordinary person who generates evil. We now explain that this is not so. The text says 'among seven sons, one son contracted illness'; when did it explicitly state that this is the illness of an external ordinary person? Furthermore, all sentient beings are my sons; like the previous explanations, advancing or retreating, they do not exhaust the meaning. We now take the roots and natures of the seven expedient means of the Perfect School as the seven sons; among the sons, the one who commits rebellious offenses is the one toward whom the mind is especially partial (and so forth). Regarding the six abodes, there are two explanations: the first says they are the true understanding of the six bhūmis; the second says they are the approximate understanding of the six minds. The latter turn explains the moon-loving [samādhi]: first pointing to the samādhi into which the Tathāgata entered, next asking, next explaining it, in which all first raise the moon as an analogy. In all there are six turns, as in the text. 'The king said to Jīvaka' is the second [part], eradicating his mental guilt, which also has two [parts]: first, explaining the conditions for eradicating guilt; next, correctly eradicating guilt. The first text has four [parts]: first, not yet having set forth himself; second, receiving admonition and going; third, the Tathāgata's praise; fourth, arriving at the Buddha's place. First, explaining his not yet having set forth, there are two turns of questions and answers: first, the king cannot set forth, and Jīvaka urges him to go; the second turn discusses icchantikas, first asking and next answering. In the answer, the analogy comes first and the answer next. In the initial analogy there are four [parts]: first, the icchantika severing goodness; second, the capacity and conditions stimulating the Buddha; third, goodness being unable to arise; fourth, expounding the Dharma for his sake. Concerning the first text, there are also two [parts]: first, explaining the arising of the five dull [fetters]; next, explaining the arising of the five sharp [fetters]. The first also has two: first, arising of evil; next, loss of goodness. The first also has two: first, arising of evil in general; later, specifically explaining the five dull [fetters]. In the initial general [part], there are two sentences: the first is illness, illustrating the icchantika having heavy evil. The next sentence, mentioning dreaming at night, illustrates the mind of ignorance. Ascending a hall with a single pillar illustrates the icchantika having severed present and future goodness entirely, possessing only the retributive body stimulated by a small amount of past goodness, like a great hall with only a single pillar, soon to collapse. Next, from 'consuming butter and fat...' onward, the five dull [fetters] arise specifically. The fetter of attachment is sticky and greasy, illustrated by butter; greed permeates and moistens, illustrated by animal fat; entering the mouth is consuming, and applied to the body is smearing—the intention encompasses both body and mouth. Lying in ashes and eating ashes illustrates the arising of the fetter of anger; the essence of anger is cracked, impatient, and agitated, illustrated by ashes. Emitting anger to move the body is like lying in ashes; indulging poison in the mouth is like eating ashes—the intention encompasses both body and mouth. Climbing a withered tree illustrates the arising of conceit; elevating oneself to encroach upon others is like climbing a tree. Why does he not climb a tree lush with flowers? If a worthy or noble one elevates himself, it can be illustrated by lush flowers; elevating oneself through evil is why it says 'a withered tree'. From 'Or with a monkey...' onward illustrates the arising of doubt; the fetter of doubt is unsettled, like a monkey leaping and tossing. Moving from branch to branch, letting go of one and grasping another, illustrates the doubtful mind seeking the principle, calculating existence or non-existence, or self or non-self. Furthermore, a monkey resembles a human but is actually not human, illustrating doubt assuming one has attained the principle when one has actually not attained the principle. From 'Sinking in water and submerging in mud...' onward illustrates ignorance: the lighter is like sinking in water, and the heavier is like submerging in mud. From 'Falling from a tower or hall...' onward is the second [part], explaining the loss of goodness. It also has two: first, losing the three categories; next, losing the three vehicles. In the first text, falling from a tower illustrates losing wisdom. A tower is a high watchtower, illustrating wisdom ascending, shining, and penetrating; now falling from it means losing the category of wisdom. A high mountain illustrates losing the category of morality. Trees illustrate losing the category of concentration. Next, elephants, horses, oxen, and sheep illustrate losing the three vehicles. Considering this intention, there should be four vehicles succeeding one another, but it only mentions losing the three vehicles. All four vehicles have statements of falling, but the text is merely abbreviated. From 'His body clad in blue and yellow...' onward is the second [part], the arising of the sharp fetters, which also has two: first, the arising of the sharp fetters; second, the mixed arising of evil conditions. First, the body clad in garments illustrates the arising of the view of self, just as people calculate the self in four different ways: Brahmins calculate yellow, Kṣatriyas calculate red, Vaiśyas calculate blue, and Śūdras calculate black. Laughing, rejoicing, singing, and dancing illustrate the arising of the attachment to views. In the absence of joy, giving rise to a mind of joy; in the absence of excellence, giving rise to an idea of excellence, is illustrated by laughing and rejoicing. Crows, vultures, foxes, and wildcats illustrate the arising of wrong views. These four kinds all eat flesh; hence, they illustrate wrong views. Swallowing roots of goodness, with teeth and hair falling out, illustrates extreme views—that is, the two extremes of annihilation and permanence; here it specifically speaks of the view of annihilation. Being naked and pillowing on a dog illustrates the attachment to rules and rituals, which is upholding the dog asceticism. The dog is the leader of fidelity, hence it says pillowing on a dog. In my personal view: fully clinging to the five aggregates is why it says 'lying in filth and feces'. From 'Again with the dead...' onward is the second [part], the mixed arising of evil conditions, encountering evil companions. 'Dead' means corpses, illustrating the complete severance of goodness. In my personal view: the movements of the four postures have no place where goodness arises, hence it says 'walking, standing, sitting, and lying down'. Just as goodness is about to arise, wrong thoughts immediately occur, hence it says 'holding hands'. Sustaining oneself with the wrongful, hence it says 'eating and devouring'. Snakes illustrate abundant anger. In my personal view: wherever the mind travels, it is constantly accompanied by anger, hence it says 'filling the road and passing through their midst'. A woman with disheveled hair illustrates a person of abundant desire. Tree leaves as clothing illustrates a person without shame or remorse. Riding a broken donkey cart illustrates evil dharmas driving themselves. 'Directly south' has three explanations: The first says that south is the Li hexagram [trigram] position and north is the Kan hexagram [trigram] position; leaving Kan and approaching Li illustrates losing goodness and giving rise to evil. The second says speaking in terms of directions, north is the upper direction, illustrating the person who has severed goodness falling down from above. The third says that the Son of Heaven faces south with sovereign power over killing and giving life; this person with wrong views decides there is no cause and effect. This mind being unbridled and the bodily illness continually worsening illustrates all evils turning increasingly severe.

19.14

From 'Because the illness increases...' onward is the second [part], explaining that capacities and conditions stimulate the Buddha. The increase of illness illustrates the mind severing goodness growing heavier. Regarding the relatives of various families, there are three explanations: The first says that past morality and goodness stimulate this human body, and only this goodness remains, illustrated by relatives. The second says that the icchantika has severed past and present goodness completely, but future goodness is just about to arise, and all should become buddhas; the unborn goodness is called the relatives. The third says this is not so: some stimulate the Buddha with goodness, and some stimulate the Buddha with evil; the icchantika lacks goodness and stimulates solely through evil, so evil serves as relatives. That is to say, sending an emissary to invite a physician whose physical form is deficient and short: if goodness is taken as the emissary, this goodness is plagued by evil, hence it is said to be deficient and short. If evil is taken as the emissary, by the principle of this evil it is naturally dwarfed and ugly; the roots of goodness are faint and weak, hence it is called 'deficient', and because faith is incomplete, it is called 'short'. In my personal view: because faith and the others are incomplete, it is said that 'the faculties are incomplete'. Having the head covered in dust and dirt means being covered by the five entrenchments. Wearing tattered and ruined clothes means being enveloped in lack of shame and remorse. Riding in an old and broken carriage means relying on the past life's goodness that stimulated this human body with its damaged and deficient roots of goodness. In my personal view: dark resonance and dark knocking are why it says 'telling the physician to come swiftly'. Boarding the carriage means establishing the expectation of stimulus and response.

19.15

From "At that time the good physician" onwards is the third part: observing that goodness cannot arise. This also has two parts: first, observing; second, promising to respond. The first again has two parts: first, tentatively observing the capacity; second, re-observing. First, observing the capacity, he finds no roots of goodness, but because the Buddha does not yet wish to abandon him, he re-observes again. Second, from "He again had this thought" onwards is the re-observation, which also has two parts: first, observing the present life; second, observing the past. The present has three parts: first, observing the sun represents superior capacities; second, observing the stars represents intermediate capacities; third, observing the time represents inferior capacities. Regarding the time, speaking of night refers to the lowest icchantika; stars are inferior to the sun, referring to intermediate-grade icchantikas. Although there are three grades, all alike have severed the roots of goodness. In the first, observing the sun: the fourth day represents the four inversions; the sixth day, the six coverings; the eighth day, the eightfold falsity; the twelfth day, denying the twelve links of dependent origination and also the twelve self-views; the fourteenth day, denying the fourteen truths. The fourteen truths come from the fourteen differentiated marks in the Avataṃsaka Sūtra, demonstrating completed tasks, arising, ceasing, non-arising, expounding entry into the path, the Tathāgata's knowledge, and so forth. In the second, observing the stars, divining six stars represents receiving the teachings of the six masters. In the third, observing the time, divining five periods is also said to mean severing the roots of goodness of the five vehicles. From "He again had this thought" onwards is the second part: observing past roots of goodness; observing the goodness of both lifetimes, in neither is there any root of goodness. From "Having reflected thus" onwards is the second part: promising to respond. This also has two parts: first, promising to respond; second, truly responding. The first, promising to respond, also has two parts: first, truly promising to respond; second, further observing. In the first passage, stating that he went together with the messenger means that once he tentatively promised to respond, stimulus and response coalesced on the path; hence it says that they were together on the road. From "He again thought" onwards is the second part, further observing, which also has two parts: first, observing the present; second, observing the future. In the first, regarding the present, the mention of two young children refers to annihilationism, eternalism, existence, non-existence, and so on. Seeing one holding a fire that goes out: fire lacks the function of light, representing the loss of the quality of wisdom. Chopping trees represents the exhaustion of concentration. Dragging leather represents the loss of the quality of morality: although the icchantika received it, since he does not observe it, he is like dry leather. Dropping things: supramundane goodness is exhausted, leaving only the goodness of affectionate love for wife and children, which is discarded by the sages. An empty vessel: although there is a physical vessel, there is no Way that can be received. A śramaṇa walking alone represents supramundane Dharma being solitary and without companion. Further seeing tigers and wolves, which are flesh-eating beasts, represents that present evil has consumed all goodness entirely. From "Further, on the road ahead" onwards is the second part: observing the future. This also has two parts: first, observing future causes; second, observing future effects. "The road ahead" means that immediately following this body, goodness will not yet arise either. From "He further heard from the southern direction" onwards is observing future effects, which are the retributions of the three miserable realms. The sounds of birds and beasts represent hearing the sounds of suffering. From "At that time he immediately entered" onwards is the second part: truly responding. This also has two parts: first, the metaphor of truly responding; second, further observing. In the first metaphor, entering the residence means leaving the original ground and entering saṃsāra; hence it is said to enter the patient's house. From "Seeing that patient" onwards is the second part, further observing, which also has two parts: first, observing the present; second, observing the past. The present has four parts: first, the three poisons; second, the five sense faculties; third, the ten afflictions; fourth, the three karmic activities. First, regarding the three poisons: cold congealing represents delusion; hot agitation represents greed; anger is omitted. Next, aching joints represents the five faculties: joints are the body faculty, red eyes are the eye faculty, sounds in the ears are the ear faculty, and the throat is the tongue faculty; the nose faculty is omitted. Third, from "his color was pitch-black" onwards refers to the ten afflictions. The black color represents the affliction of ignorance. The head being unable to support itself represents the affliction of arrogance: wishing to use arrogance to elevate oneself, yet unable to become high. The body being withered without sweat represents the affliction of anger. Lacking lubrication with blocked bowel and bladder represents the two views of annihilationism and eternalism. The body suddenly becoming swollen and large represents the self-view. Fourth, from "the tone of his voice was discordant" onwards represents the three karmic activities: the tone of voice is verbal karma, the whole body being mottled is bodily karma, and the swelling and distension of the belly is mental karma. "The physician, having seen this": the second part, further observing the past, also has two parts: first, investigating the conditions of the faculties—since it says "since yesterday," how could it not be the past? Next, the correspondence of the conditions of the faculties has five clauses: the first loses supramundane goodness, while the latter four lose worldly goodness: first, losing the goodness of faith in the Three Jewels; second, losing the goodness of generous giving; third, losing the goodness of eating little and lacking modesty and deference; fourth, losing the goodness of fierce sternness; fifth, losing the goodness of compassion and filial piety. Since it says "the Three Jewels," we know it is supramundane; the rest are worldly, the four kinds of goodness being as in the text. His original nature being fierce and stern but now gentle and kind means he only has the harmonious and simple goodness of feeling affection for his wife and loving his children. Being fierce and stern is unyielding valor; he has lost the goodness of protecting the Dharma. From "The physician, having heard this" onwards is the fourth part: expounding the Dharma for him. This also has three parts: first, expounding the Dharma; second, ceasing conversion; third, terminating the response. Expounding the Dharma has two parts: first, tentatively expounding it; second, exhaustively plumbing the source and re-expounding it. The first passage: smelling it represents tentatively expounding it. Knowing the seven fragrances and five stenches: the seven fragrances represent the seven outflows, and the five stenches represent the five desires. From "Touching the body" onwards is the second part, representing the discourse that plumbs the source. Approaching even closer, like touching the body, he sees only the three poisons. From "He said to the caretaker of the sick" onwards is the second part: ceasing conversion. Urgent business means going to convert in other places. Saying that he will come again tomorrow means that in the present there is no goodness, the conditions for conversion have ceased, and he temporarily points far to the future. Letting him do as he pleases without restriction means it is not regulated by the Buddha's precepts. From "The next day the messenger arrived" onwards is the third part: terminating the response. The messenger arriving represents evoking the Buddha once again. Since goodness still does not arise, he therefore says, "My work is not yet finished." From "Great King, the World-Honoured One" onwards is the second part: applying the metaphor. The text has three parts: first, the direct application; second, discriminating the icchantika; third, abiding in the three miserable realms to rescue and deliver them. Here, the first directly applies the metaphor, briefly matching the general idea. If viewed in light of the preceding metaphor, it matches only the latter two and does not match the first two. First, it matches the fourth: expounding the Dharma for him; next, it matches the third: observing that goodness cannot arise. From "The icchantika class" onwards is the second part: discriminating the icchantika. And when it is said here that it arises in the present or arises in a future life: if spoken in terms of actual events, in none of the three times does it exist; but if viewed far into the future, there is the sense of goodness arising. This also has two parts: first, teaching and transforming at the time of the cause; next, rescuing and delivering at the time of the effect. From "Just like a clean person" onwards is the third part: going to the three miserable realms to rescue and deliver them. From "The king said to Jīvaka" onwards is the second part: accepting the exhortation and going, as in the text.

19.16

From "At that time the Buddha addressed" onwards is the third part: the Tathāgata's praise and commendation, which also has four parts: first, the king expresses his doubt; second, the Buddha resolves it definitively; third, bringing forward all things to question; fourth, the Buddha answers. First, speaking of doubt means doubting whether the Buddha's wisdom can eliminate it or cannot eliminate it, and doubting whether his own crime can be eliminated or cannot be eliminated. Next, from "I now" onwards, the Buddha makes a definitive resolution, using the wisdom that can eliminate it to eliminate the crime that can be eliminated. Third, from "At that time" onwards, he brings forward all things to question: The Buddha stated that all things are indeterminate; why then did he make a determinate exposition for the king? Fourth, from "The Buddha said" onwards is the answer: Did the king himself think it could be eliminated or could not be eliminated? I eliminated it for him, eliminating his indeterminacy to make it determinate.

19.17

From "At that time the great king" onwards is the fourth part: arriving at the Buddha's place. This also has four parts: first, the king arrives; second, the Buddha comforts and inquires after him—calling out collectively left him in doubt, but calling out individually brought him joy; third, Kāśyapa recounts and expounds; fourth, the king presents offerings, as in the text.

19.18

From "At that time he told" onwards is the second main part: truly eliminating the crime, which has two parts: first, expounding the Dharma in brief; next, expounding the Dharma in detail. First, the brief exposition also has two parts: first, expounding in brief; next, understanding and accepting. The brief exposition also has three parts: first, promising and admonishing; next, the direct exposition; third, the conclusion. In the direct exposition, he first presents twenty matters and next explains them. In the explanation, there are ten pairs: First, explaining the absence of the undefiled real Dharma, and next explaining the absence of defiled approximate understanding; this real and approximate form one pair. Next, first generally explaining that there are evil causes of saṃsāra, and later explaining falling into the evil effects of the three miserable realms form one pair. Third, first explaining the absence of wisdom and skillful means prior to the path, and next explaining the absence of the power of cultivating concentration prior to the path form one pair. Fourth, first explaining that the four inversions of saṃsāra are solely suffering and impermanence, and later explaining the failure to escape the eight difficulties and inverted hardships form one pair. Fifth, enemies form one pair. Sixth, first not escaping the suffering effects of the three miserable realms, and later not escaping the suffering causes—the two fetters of cause and effect form one pair. Seventh, beginninglessness and endlessness form one pair. Eighth, emptiness and existence form one pair. Ninth, cause and effect form one pair. Tenth, delusion and negligence form one pair. Now, interpreting the twenty contemplations in terms of the three truths: First, having no undefiled [dharmas] and no roots of goodness means lacking the real and approximate dharmas of the ultimate truth, so that saṃsāra is not yet subdued. Being terrified of the deep pit means that within the conventional truth, causes and effects are fearful. The two clauses on buddhadhātu mean lacking the skillful means of wisdom and concentration prior to the middle way. The four inversions are the path of afflictions; the eight difficulties are the path of suffering; enemies and all states of existence are the path of karma, and so on. From "A common person" onwards is the third part: concluding with gain and loss. Making the twenty kinds of contemplation constitutes gain; failing to contemplate constitutes loss, as in the text. From "Ajātaśatru said" onwards is the second part: understanding and accepting.

19.19

From "World-Honoured One, I brought calamity upon myself" onward is the second [section], the detailed explanation, which again has three parts: first, King [Ajātaśatru] conceives attachments; second, the Buddha refutes them in detail; third, the king receives the teaching and practices it. First, conceiving attachments has four [aspects]: first, attaching to [the idea of] grave sin; second, attaching to [the fact that the victim was] his royal father; third, attaching to [the victim being] innocent; fourth, rigidly attaching to [the view that he is] destined to fall [into hell]. Because these four obstruct entering the Way, they must be refuted. From "The Buddha told" onward is the second [part], the Buddha's refutation, which again has three parts: first, specific refutations; second, a general refutation; third, concluding exhortations. The first, the specific refutations, refutes the four attachments above, though not in order. First, refuting the fourth, being destined to fall, has three parts: first, the actual refutation—killing has no fixed mark, as the Samantabhadra-dhyāna-sūtra says: "All sinful karmas are born of delusive thoughts. Sitting upright, contemplate dharmatā; the multitude of sins is like frost and dew, which the sun of wisdom can eliminate." If one realizes delusive thought, sinful karma dissolves away; because there is no karma, there is no falling [into hell]. Next, King [Ajātaśatru] understands. Third, the Tathāgata confirms it. From "Great King, as you say" onward is the second, refuting the second attachment, that of his royal father. Although it mentions both the royal father and innocence, it first refutes the royal father: first explaining that because of conditioned, provisional existence, there is no father; next, explaining that because of moment-to-moment arising and ceasing, there is no father. In the first part, searching and investigating among all dharmas, a father cannot be found. If considered in terms of worldly truth and innate nature, father and son are clear; if considered in terms of true emptiness and the equality of all dharmas, there is no distinction. Since there is no distinction between father and son, how could there be the matter of one who can kill and one who is killed? That "matter has ten kinds" refers to the five sense faculties and five sense objects, and should also include the four great elements, which the text omits. Alternatively, they mutually subsume: the five sense objects form the four great elements, and the four great elements form the five sense faculties. The four great elements forming the five sense faculties means the four great elements subsume the ten matters; the five sense objects forming the four great elements means the ten matters subsume the four great elements; hence, it is not explained in detail. From "Although visible binding" onward is the second part, explaining that because of moment-to-moment arising and ceasing, there is no sin. From "Great King, all sentient beings" onward is the third, refuting his first attachment to [the sin being] definitively grave, blending the mind of high and low, and obliterating discriminatory views. From "Great King, Bimbisāra" onward is the fourth, refuting his third attachment, that of innocence, which again has two parts: first, citing past events; next, taking up the attachment and refuting it. From "Great King, when sentient beings are mad and confused" onward is the second [overall part], the general refutation, which again has three parts: first, citing the four types of madness and so forth to dispel his rigid attachment to real existence; next, from "Just as in the king's palace" onward, refuting his lack of compassion and inequality; third, from "Just as nirvāṇa" onward, refuting his clinging to extremes and losing the principle. Within the first, the four types of madness, there are two parts: first, the dharma; next, the parables. In the dharma: the madness of greed is vehement and intensely disordered; the madness of medicine causes stupor, rushing into water and fire; the madness of spells brings curses, behaving lawlessly in every way; the madness of karma is held by karma, causing loss of mind. The king did not have the [latter] three madnesses, but only the madness of greed; what was committed out of the madness of greed was merely the fault of greed. Next, within the parables, there are two: first, drunkenness; next, illusion. The first, drunkenness, again has two parts: first, the parable; next, the application. First, citing the parable of the drunken person: if one previously harboured anger and used wine as an excuse to revile someone afterward, that is not called drunkenness. According to this meaning, committing a sin incurs guilt. If, after becoming drunk, one is entirely unconscious and has no avoidance or approach at all, committing a sin in such a state incurs no guilt. From "Now, O King" onward is the application: the king is also like this, just like a drunken person. Next, from "Great King, just like an illusionist" onward, it cites nine parables such as an illusion to refute real existence, each first giving the parable and then the application. The first parable directly cites an illusion to refute real existence. From "Just as in the king's palace" onward is the second [part], refuting his lack of compassion and inequality. Valuing death: who values death and disdains life? Here, it is not spoken of in this way, hence [the text says] "valuing death." Whether human or beast, all take the suffering of death as grave; therefore it says that in preserving life and dreading death, humans and beasts are no different. If considered in terms of formulating the precepts, violating [the precept against killing] a human is grave, while violating it against a beast is light; this is discussed separately in terms of past karma, good and bad, and cannot be equated. If considered in terms of giving food, this is equal because the mind of giving equally takes dharmatā as its object; this is again discussed separately. From "Great King, just as nirvāṇa" onward is the third, refuting his clinging to extremes and losing the principle. This again has two parts: first, citing nirvāṇa as a parable; next, taking killing to apply the parable. There are altogether three rounds of applications, as in the text. Having finished the three rounds of refutations, it concludes by exhorting him to contemplate (and so on). From "Great King, matter is impermanent" onward is the third, concluding with an exhortation to contemplative practice, which again has two parts: first, exhorting him to contemplate impermanence and so forth; next, from "If one kills impermanence" onward, exhorting him to contemplate permanence, bliss, and so forth.

First 19 of 28 passages. Read on

Linked texts (1)

大般涅槃經疏 — Classical Chinese