大般涅槃經疏 2

English (machine translation) 2

Language: English

2.1

Composed by Master Guàndǐng of Zhāng'ān under the Sui

2.2

Re-edited by Śramaṇa Zhànrán of Tiāntái under the Tang

Third, from 'dragons among men' onward, it clarifies their rank. 'Dragons among men' sets forth their expedient rank. 'Their rank equal to the ten grounds' indicates their abiding in the real rank. 'Dwelling peacefully and unmoving' means the original limit is eternally tranquil. 'Expediently manifesting bodies' means extending throughout the dharmadhātu of lower grounds to transform and benefit. Fourth, from 'their names were' downward, it lists the names. Among the assembly as numerous as the sands of one Ganges, only two persons are listed. 'Ocean of Virtue' (Sāgaraguṇa): like Bodhisattva Sāgaramati in the Mahāsaṃnipāta, and also like the eight inconceivable wonders of the great ocean of nirvāṇa below, the name is established from this and called 'Ocean of Virtue' (and so forth). 'Inexhaustible Intention' (Akṣayamati): in the Mahāsaṃnipāta this bodhisattva explains his own name, citing eighty dharma-gates to explain inexhaustible intention (and so forth). Fifth, from 'their minds were all' downward, it praises their virtues. The text has three parts: first, solely praising the upward quest; next, combining the downward transformation according to the four great vows; third, concluding both the upward quest and the downward transformation. In the first passage, 'revering': this is discussed in terms of principle; as it says below, 'What the buddhas take as master is the Dharma.' The Pañcaviṃśati says, 'When the Buddha first attained awakening, he contemplated who was worthy of reverence:

2.5

Third, from "two Gaṅgā sands" onward, the miscellaneous assembly is listed. This has three parts: first, twenty-one assemblies of increasing numbers; next, eight assemblies of equal numbers; third, one assembly of uncounted number. For the first [assembly of] two Gaṅgās, the text has three parts (and so forth). Within the initial summons, there are also the number, category, names, praises, and conclusion. First, the two Gaṅgās are the number; being beyond what the worldly can comprehend, they are therefore measured by the Gaṅgā. From "upāsakas" onward is, second, the category. The *Śāriputrābhidharma* calls them "men and women who have left desire"; the *Zheng fahua* calls them "pure, faithful gentlemen and ladies"; the *Mahākāruṇika Sūtra* calls them "meritorious gentlemen and meritorious ladies"; or they are called "men and women of good lodging." Although there are multiple terms, they are generically called the two lay assemblies. If explained distinctively: their appearance is worldly, but originally they have never married, constantly attending upon the Tathāgata. As these two assemblies, they are the two assemblies that have left desire. If they have previously married, but now uphold the five precepts and permanently cut off worldly ways, they then have merit in the Buddhadharma, and are called "meritorious gentlemen." If their worldly practices are not neglected, yet they uphold the five precepts and additionally observe the eight fasts, they are called "men and women of good lodging." Furthermore, those who only take the three refuges are called "non-portion upāsakas." If [they uphold] one or two [precepts], they are called "minor-portion"; if three or four, they are called "major-portion"; if they completely uphold all five, they are called "full-portion." When the sūtra says "replete," this is the full portion. Moreover, completely upholding the five precepts but seeking only human and heavenly states is the non-portion; combining this with the dread of saṃsāra and aspiring to nirvāṇa is the minor-portion; doing so for the sake of sentient beings is the major-portion; and knowing that precepts are the dharmadhātu, encompassing all phenomena solely for the sake of the Buddha path, is the full-portion. As for "replete with deportment": having deportment is to be constantly accompanied by propriety, constantly accompanied by precepts, constantly accompanied by impermanence, constantly accompanied by compassion, constantly accompanied by dharmatā, constantly dwelling in the śūraṅgama-samādhi, able to manifest in diverse forms throughout the images of the ten realms, every lifting and lowering of the foot being complete with the Buddhadharma, brothels and taverns being nothing other than the correct path—dwelling in the Buddha's deportment is alone called replete. One should know that the five precepts and deportment have both the fundamental and the trace; being able to remain unmoved in the fundamental while universally manifesting all traces is called being replete with precepts and deportment. Question: If this is the meaning for upāsakas, how is it for śrāvakas, bodhisattvas, and buddhas? Answer: The principle must necessarily be so, but without seeing nominal teaching to that effect, the deluded do not believe it. Let us now tentatively state it: the four roots of goodness are the non-portion; the śrāvaka's first fruit is the minor-portion; the second and third fruits are the major-portion; the non-learner is the full-portion. Furthermore, these four portions, in relation to the Great Vehicle, are all non-portions; severing [delusions of] dust and sand is the minor-portion; severing one or two grades of ignorance is the major-portion; exhausting ignorance is the full-portion. Thus the *Lotus Sūtra* says, "We today are truly śrāvakas," for making all hear the voice of the Buddha path is the major-portion śrāvaka. The stages of dry wisdom and nature are non-portion bodhisattvas; from the eight [patient] persons to the sixth stage, where their severing of afflictions equals that of arhats, is the minor-portion; the seventh stage cultivating the path of expedient means is the major-portion; the eighth stage where the path and contemplation flow together is the full-portion. Furthermore, the thirty minds are the non-portion; the first and second bhūmis are the minor-portion; the third through ninth bhūmis are the major-portion; the tenth bhūmi is the full-portion. Furthermore, the ten faiths are the non-portion; the ten abodes are the minor-portion; the [ten] practices and [ten] dedications are the major-portion; the tenth bhūmi is the full-portion. Furthermore, the shared teaching's ten bhūmis and distinct teaching's thirty minds are the non-portion; the distinct teaching's ten bhūmis and perfect teaching's ten abodes are the minor-portion; the perfect teaching's ten practices and ten dedications are the major-portion; the perfect teaching's ten bhūmis are the full-portion. That all sentient beings have buddhadhātu but lack vision and function is the non-portion buddha; at the initial abode and initial bhūmi, being able to manifest buddhahood in a hundred worlds is the minor-portion buddha; from the second abode and second bhūmi upward is the major-portion buddha; wondrous awakening is the full-portion buddha. For this reason, each and every Dharma gate has the provisional and real, fundamental and trace; such is this meaning. Question: What is the meaning regarding dung beetles, vipers, and scorpions? Answer: A single wholesome phenomenon possesses four portions; by analogy, an unwholesome phenomenon should also be like this, but lacking nominal teaching, we leave it undiscussed. Yet speaking in terms of provisional manifestations: what is done by minor bodhisattvas is the non-portion; what is done as vipers and scorpions by the initial bhūmi and initial abode is the minor-portion; up to what is done by the tenth bhūmi, tenth abode, etc., is the major-portion; what is done by the Tathāgata is the full-portion. Therefore, there can be provisional and real assemblies; the real are summoned and the provisional are invited, hence it is called "summoning and inviting." From "their names were" onward, third, listing names lists only two persons. The Stainless Repute King is perhaps Vimalakīrti, who reproached the eight thousand and rebuked the five hundred; he is that person. Good Virtue is perhaps the one who set up the feast at his father's house; he is that person. They are the foremost of the two Gaṅgās. From "deeply delighting in observing" onward, fourth, praising virtues. First praise, then conclusion. The praise has seeking above and transforming below; from "thirteen remedies" onward, it praises seeking above. The old commentaries say: using suffering as medicine remedies the sickness of pleasure; permanence, impermanence, and the rest are also like this. We clarify now that this pertains to the initial teaching, not the intent of the present sūtra. The old commentaries also say: these remedies are the contemplation of the six practices, citing the text below: "Impermanence is saṃsāra, permanence is great nirvāṇa; non-self is śrāvakas and pratyekabuddhas, self is the Tathāgata's dharmakāya; suffering is all outsiders, bliss is great nirvāṇa; impurity is all conditioned phenomena, purity is the correct Dharma possessed by buddhas and bodhisattvas." Yet it was further examined that this contemplation of the six practices was not explained earlier, but is only explained in the second fascicle, where roaming in pairs is first clarified in the bird parable; one should not use this to praise the virtues of the upāsakas, but rather the compiler of the sūtra took the later overarching meaning and praised it in advance. Xinghuang similarly said: when the monks first arrived, none were arhats; the compiler of the sūtra took their later awakening to non-learning and praised it in advance. If this is not so for the monks, how could it be so for the lay assembly? One should know that those who practice alongside the Buddha have long since mastered this contemplation; hence they are praised. Furthermore, it is examined: first, where medicine and sickness correspond to each other, this may indeed be a remedy; but how can the roaming in pairs of the six practices be a remedy? The explanation is: when medicine and sickness correspond, sickness is removed while medicine remains, which is a one-sided remedy; when the six practices roam in pairs, each serves as medicine and sickness for the other, and when sickness is removed medicine is forgotten, which is the perfect remedy. If so, those practicing alongside the Buddha have long penetrated the six contemplations, so there is no doubt about praising them; but what about the other real practitioners? The provisional leading the real is also possible, as the text below says: "Those who received the previous teaching used the medicine of impermanence to remedy the sickness of permanence, yet though the sickness of permanence was removed, they again grasped at impermanence." Hearing the medicine of permanence to destroy the sickness of impermanence is what the present teaching uses; the three cultivations below using the superior to destroy the inferior is this very meaning. Second, originally not receiving the previous teaching, they cultivate sequentially through the great nirvāṇa: first cultivating impermanence to remedy permanence, next cultivating permanence to remedy impermanence, destroying the twenty-five realms of existence to attain the twenty-five samādhis and dwell in great nirvāṇa; this is the ocean of great nirvāṇa gradually deepening. Thus it completely possesses both kinds of remedies; why relegate one to the previous teaching and one to the later teaching? Third, there is further one practice that is the Tathāgata's practice, complete with permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. Cultivating the six contemplations perfectly, it doubly remedies permanence and impermanence, mutually serving as medicine and sickness; sickness removed and medicine forgotten, both sickness and remedy are abandoned, which is why this is called the gate of remedies. If speaking of one practice being all practices, it is as clarified in the holy practice; if speaking of roaming in pairs, it is as explained in the bird parable. The upāsakas are complete with this virtuous practice; the previous two are still shallow, while the latter one is profound. The text says "deeply delighting in observing all gates of remedies," which praises the third meaning. The dispositions of the fifty-two assemblies are different, but do not exceed three types; the provisional accord with the real to lead toward nirvāṇa. When entering nirvāṇa, not even one type exists, how much less three? This is the true meaning of the gate of remedies, and also expresses the intent of the Tathāgata's secret teaching of expedient means. The text directly praises the provisional leading the real; if there were no real practice, what would the provisional lead? If there were no provisional, the real would have no guide. Since it praises the provisional, it also tangentially praises the real; why judge them as belonging to earlier and later teachings? If distinguishing by traversing the propositions, one should say: relishing the worldly is suffering, sinking into the real is bliss; sinking into the real is suffering, discriminating is bliss; permanence, self, purity, and the rest are also like this. Furthermore, sinking into emptiness is suffering, great nirvāṇa is bliss; sinking into emptiness is bliss, great nirvāṇa is suffering; up to the superior and non-superior being likewise. Question: What is the difference between constant (*heng*) and permanent (*chang*)? Answer: Not arising from causes and conditions is permanent; not varying from beginning to end is constant. All of these are sicknesses of the two extremes; mutually serving as medicine and sickness, they are called gates, opening into the middle way which is neither medicine nor sickness, forgetting both extremes and middle. Delighting in hearing is the aforementioned intent of revering the Great Vehicle, like the ocean receiving streams, like space containing forms. Being able to explain for others means knowing wisdom lies in explaining; skillful wisdom understands deeply and also combines transforming below. Up to this point is the meaning of taking principle as the Great Vehicle. Thirsting for the Great Vehicle is the aforementioned dwelling stably and being satisfied. Others thirsting combines the intent of transforming below. Skillfully gathering and receiving is the aforementioned deep understanding. Loving delight is as above in terms of phenomenal practice; protecting and guarding is as above in terms of teaching; skillfully according with is praising transforming below. The general and specific praises of the four universal vows are fully as explained above. Being adorned with great adornment concludes the praise text, as explained above. From "all able to" onward, fifth, conclusion, as in the text.

2.6

Next, from "also at dawn" onward, they respond to the summons of light. Merely stating the time of receiving the summons implies the three summonses of seeing, hearing, and sensing. "Wishing to perform the cremation (jhapita)" complies with the summons of sound. Why so? The preceding text openly expounded the secret teaching, yet here it speaks of cremation—how are these harmonized? The preceding renunciant assembly directly spoke of expounding it openly; this lay assembly uses phenomenal events to express the principle, and relies on material goods to communicate the Dharma. Jhapita here means burning. Preparing fragrant firewood reveals non-burning by means of burning; it expresses non-extinction by relying on extinction, revealing neither extinction nor non-extinction. Preparing offerings and presenting food expresses non-eating by means of food, revealing neither eating nor non-eating. Then, the skillful means being opened, the secret teaching is realized as desired; this is responding to the summons of sound. That the fragrant firewood has various adornments: through extinction, it expresses non-extinction, neither extinction nor non-extinction. There are various wonderful foods of the Dharma, possessing the three virtues and the six tastes. The jeweled canopies and jeweled seats are all adorned and splendid; this signifies great friendliness and compassion broadly delivering [sentient beings]. Within the principle, various Dharma gates are also fully present. From "the upāsakas each had this thought" onward, this complies with the summons of the shaking. The preceding text spoke of the causes and conditions for taming sentient beings; here, explaining that giving gathers sentient beings to cause them to be tamed shares the same intent. From "these upāsakas had all already settled" onward, this complies with the summons of light. They ought to eliminate the three obstructions, but now they merely produce the goodness of the three karmas, all as in the text. Next, from "each carrying and holding" onward, this is presenting offerings, which also constitutes the text of complying with the summons. Next, "the assembly of three Ganges sands" has a text divided into three [parts] (and so on). Those summoned comprise four aspects, namely: number, category, names, and praise. First, "three Ganges" is the number. Next, from "upāsikā" onward is the category, explained as above. Third, from "Śrīdharmā (Shòudé)" onward, the names of three persons are listed. Taking longevity as virtue denotes permanence and the like. Some say: De-man (Mālyākāradharā) is Mallikā (Śrīmālā). Mallikā belongs to the category of queens and should not be here. Śākā was the mother of the thirty-two eggs. From "all were capable of bearing" onward, this is praising their virtues. The text of praise has two parts: first, a brief praise of seeking above and converting below; second, an extensive praise of seeking above and converting below. First, being capable of bearing and upholding is the brief praise of seeking above. "Guarding" means guarding the teaching of the correct Dharma, like guarding the Great Vehicle above. "Upholding" means upholding the phenomena and principle of the correct Dharma, like revering the Great Vehicle up to taking joy in the Great Vehicle above. "To deliver hundreds of thousands" is the motive for their great vows. "Manifesting in female bodies" is the accomplishment of their great vows. Therefore this is designated as the text of brief praise. Next, from "rebuking family ways" onward, it extensively praises seeking above and converting below, which is still the meaning of expanding upon guarding and upholding. Within the extensive praise there are three parts: first, seeking above; next, converting below; third, jointly concluding both seeking above and converting below. First, seeking above. The text has two parts: first, discussing phenomenal contemplation; next, concluding with the accomplishment of merit. The phenomenal contemplation has two parts: first, identifying the phenomenal object; next, presenting the five gates. First, "rebuking family ways" is the object of contemplation. If one takes only the broom and women's etiquette as family ways, it is too narrow; if one takes transmigration in the triple realm as family ways, it is too broad. Here, the five aggregates are taken as family ways. The confinement in the cage of retribution is what ordinary fools protect and cherish, but what sages and worthies despise and abandon; hence it is called "rebuking". Next, under "contemplating one's own body", first is the contemplation of suffering: the four great elements harm one another, and various parasites further gnaw at it; the four great elements mutually ravage, and the body is a thicket of suffering. "This body is foul and impure" is the contemplation of impurity, namely the five kinds of impurity. "Bound by greedy desire": covered with thin skin, it is deemed pure, yet clinging to it without cease is called being bound by desire. "Following into death" is the ultimate impurity. "Flowing from the nine apertures" is intrinsic impurity. From "like a city" onward is the contemplation of emptiness. Tiles, wood, earth, and stone are spuriously erected on provisional conditions; the evil ghosts of the three poisons reside within, deceiving outside and flattering inside, therefore it is called empty. "This body is not solid" is the contemplation of non-self. "This body is impermanent" is the contemplation of impermanence. The two contemplations, coarse and subtle, are as in the text. Next, from "rather with an ox's footprint" onward, it concludes their merit. Concluding their phenomenal contemplation comprises seven points: First, adducing an analogy to conclude their phenomenal contemplation, contemplating and knowing that the faults and afflictions of this body are exceedingly vast. Next, adducing the three samādhis to conclude that the principle of their phenomenal contemplation is profound and subtle. "Causes and conditions" is phenomenal contemplation: searching internally and externally, finding nothing obtainable, it is therefore empty; being empty, there are no marks of the aggregates nor marks of emptiness; because there are no marks, there is no action. The Mahāprajñāpāramitopadeśa says: "The two vehicles contemplate the three samādhis based on the real; bodhisattvas contemplate the three samādhis based on dharmatā (and so on)." Third, adducing the Great Vehicle to conclude that their phenomenal contemplation accords with the sūtras. Fourth, adducing ability to preach to conclude that their seeking above does not forfeit the phenomenal contemplation of converting below, which is the method for teaching others. Fifth, under "guarding and upholding", adducing guarding and upholding to conclude that their phenomenal contemplation is the contemplation of principle unmoving on the fundamental ground. Sixth, under "disparaging", adducing the trace of their rebuke: this is the bodhisattva's origin, concluding that their phenomenal contemplation is wrought by the power of vows. Seventh, concluding that their phenomenal contemplation is correct contemplation, capable of destroying birth and death. This can be seen in the text (and so on). This import entirely follows the gate of antidotes in the section on upāsakas: the male nature is rigid and upright, so it only discusses antidotes; the female nature is attached to love, so it provides all five gates; the five gates share the same object, taking dharmatā as their object; phenomena are themselves principle, which is the wonderful antidote. In the chapter on bodhisattvas, this is deeply delighting in the Great Vehicle; guarding the Great Vehicle is identical with the above. Although manifesting female bodies, they are truly bodhisattvas; this is settling in the Great Vehicle above. Next, from "skillful at complying" onward, it praises the virtue of converting below, explained as above (and so on). Third, from "with great adornment" onward, it jointly concludes both seeking above and converting below. The explanation is as above (and so on). "Also at dawn" means receiving the summons. From "each said to one another" onward, this is complying with the summons. "Should" means that they should comply with the three summonses and present offerings with reverent etiquette (and so on).

2.7

Next, the assembly of four Ganges sands has two parts (and so on). Those summoned comprise number, category, praise, and names. First, "four Ganges" is the number. Next, "the city of Vaiśālī" and so forth is the category. Vaiśālī is translated as "Fair Path"; Master Zhào translates it as "Vastly Adorned"; Master Shén translates it as "Broad and Vast"; these all derive their names from the beauty and order of the country's streets. Licchavi is also Líchāng, or Mílǐ, differing between Chu and Xia. Here it is translated as "lord of the borderlands", or "ruling the state by successive assembly". Master Guān says: "Their country had a custom of righteous deference; five hundred elders took turns being the ruler of the state, hence it is called 'ruling the state by successive assembly'. Stepping down from governance, they went outside to become lords of the borderlands (and so on)." "The kings and their retinues": these Licchavis were all kings in turn, so there were imperial kin, maternal relatives, and so on, who still belonged to the category of kings. Third, from "for the sake of seeking the correct Dharma" onward, it praises their virtues. There are two parts: first praising, then concluding. The praise has two parts: first, the single phrase "for the sake of seeking the Dharma" clarifies seeking above; next, the three pairs are converting below: first, precepts and generosity; second, subduing and gathering; third, listening and preaching, as in the text. The text appears to be converting below yet also encompasses seeking above. Next, from "all were accomplished" onward, is the conclusion, as in the text. Listing the names is as in the text. Second, from "such as these each said to one another" onward, this is complying with the summons. If there were no receiving of the summons, how could there be compliance? Mentioning compliance makes it known that there was receiving and complying with the summons. It only clarifies complying with the summons of the shaking; the rest can be known. Next, presenting offerings with reverent etiquette is as in the text. "Seven tāla trees": the kings' nature was unyielding and lofty, not abiding beneath anything; the Buddha's power lifted them up to the height of seven trees. Alternatively, it is said that it was merely according to what was appropriate.

2.8

Next, the five Ganges [sands of] ministers and elders. The text has two parts: those summoned, and complying with the summons. Those summoned comprise number, category, praise, and names. The number and category are as in the text. Within the praise, there are seeking above and converting below, as in the text. Listing the names (and so on). From "the offering utensils prepared" onward, this is complying with the summons. Within preparing the utensils, revealing permanence through food complies with the summons of sound; going to the Twin Trees complies with the summons of the shaking; harboring grief and distress in their minds complies with the summons of light (and so on).

2.9

Next, the list. Since [Vai]śālī is stated to be six times superior, the preceding should be six Ganges. However, the number of kings can be counted; excluding only the one person Ajāta[śatru], the rest need not be measured by the Ganges, hence the number is not stated. The text has three parts: those summoned, receiving the summons, and complying with the summons. In the first part, "those summoned", there are category and names. In the category, King Ajāta[śatru] is excluded because this king comes later; the names are listed as in the text. From "marshalling the fourfold army" onward, this is complying with the summons. "These kings and so forth": this is praising their virtues, possessing both seeking above and converting below. Praising their virtues without fixed order reveals their non-fixity. Next, "also at dawn" is receiving the summons. Third, "carrying sweet delicacies" and so forth is complying with the summons.

2.10

Next, the assembly of seven Ganges sands of royal consorts. Above, the current consorts were listed; here, widowed concubines, virtuous women, and so forth are listed. The text has two parts: those summoned, and complying with the summons. Those summoned comprise number, category, names, and praise. Within the category, the consort of King [Ajātaśatru] is excluded. Furthermore, their origin being the three samādhis, their traces appearing in female deportment, they are all of the provisional category. Listing the names is as in the text. "All settled" praises their virtues. Seeking above and converting below are all as in the text. "Each said to one another" is complying with the summons, as in the text.

2.11

Next, the assembly of eight Ganges sands of devakanyās. The text has three parts (and so on). Those summoned comprise number, category, names, and praise. First is as in the text. Next is the category of devakanyās. Among these, most are of the category of devakanyās from the Three Luminaries above down to the Four Earth-Dwelling Heavens below. Third, listing the names, as in the text. Fourth, from "uttered such words" onward, it praises their virtues, comprising three parts: first, praising what is seen through their retributive divine eye; next, from "these [goddesses]" onward, praising seeking above; third, from "skillful at" onward, praising converting below. The first is as in the text. Next, in praising seeking above: "wishing to hear the Great Vehicle" is deep understanding of the Great Vehicle; "deportment fully perfected" is settling in the Great Vehicle; the rest is as in the text. Third, from "skillful at complying" onward, is converting below, explained as before. "Also at dawn" is receiving the summons. "Each took heavenly wood incense" is complying with the summons. As in the text (and so on).

2.12

Next, the assembly of nine Ganges sands of nāgas. This also has three parts (and so on). Those summoned comprise number, category, and names; receiving the summons is as in the text. From "preparing various offering utensils" onward, this is complying with the summons, as in the text.

2.13

Next, the assembly of ten Ganges sands of ghost and spirit kings. The text has two parts: those summoned comprise number, category, and names. These should share the same names; those listed later are the primary Four Heavenly Kings. "Kind sirs, make haste to go" is complying with the summons. The offering utensils are as in the text (and so on).

2.14

Next, the twenty Ganges sands of bird kings. The increasing numbers go up to thousands of kotis of Ganges sands, and from ghosts and spirits up to the White-Moist King, it merely briefly lists numbers, speaks of categories, and gives their names. Among them, some have praises of virtues, all of which can be understood. This constitutes the increasing numbers. Such was the meaning of the preceding twenty-one assemblies. From "furthermore, there were a hundred thousand koṭis of Ganges sands of devaputras, wind gods, and rain gods", these are three assemblies of identical number. Furthermore, from twenty Ganges sands of elephant kings to twenty Ganges sands of ṛṣis, altogether five assemblies have identical numbers. The text of identical numbers is finished. "All the locust kings in Jambudvīpa" is the assembly without number.

2.15

Second is listing the assemblies in between. Jambudvīpa is one side, and the immeasurable worlds are the other side; the "in-between" is further divided into two: first, concluding the preceding and listing what follows; second, grieving for those close at hand and summoning those far off. As for concluding what precedes, this concludes the preceding thirty-four assemblies. The selection and omission of the two assemblies involves both practical affairs and that which is revealed. As for practical affairs, Kāśyapa had entered the meditative absorption of cessation (nirodhasamāpatti) and, being held by that absorption, did not come. Ānanda was ensnared by Māra and therefore did not come. As for what is revealed: Kāśyapa's [absence] was to reveal the non-abandonment of minor precepts. Kāśyapa was the eldest son who was just about to uphold the Buddhadharma. If the Buddha were approaching extinction, he should have relaxed the minor precepts, telling Ānanda: "After my parinirvāṇa, those who are able to keep all the minor precepts do well; those who cannot may abandon them." Kāśyapa later asked: "Which are the minor precepts?" Ānanda said: "I do not know." Thereupon he reproved Ānanda, saying: "You received the Buddha's command face to face, and now you say you do not know which may be abandoned and which may not be abandoned. Moreover, we are ridiculed by non-Buddhists [who say]: 'The precepts instituted by their master are all abandoned after his demise.'" Furthermore, they must not be abandoned. If Kāśyapa had come, how could he have maintained the rectitude of this matter? Ānanda's [absence] was to reveal that at the very end the Buddha praised, entrusted [the Dharma], and revealed the power of divine dhāraṇī. If Ānanda had come, [the Buddha] would neither have inquired after him nor praised him, nor would he have sent Mañjuśrī to uphold the dhāraṇī and untie the snare. That these two assemblies did not come reveals this intention. Question: The Buddha ordered the minor precepts to be abandoned, yet Kāśyapa did not permit it. Why did teacher and disciple oppose each other? Answer: It is not so. The Buddha spoke for those of sharp faculties, adapting to whatever benefited them; Kāśyapa acted for those of dull faculties, causing things to remain as before. Therefore it was not a defiance. Next, listing what follows has three parts: first, humans and devas; second, mountain deities; third, river and ocean deities. As for the first text, these are the humans and devas of the various realms of the four heavens, above and below. The sūtra says "in between"; what does "in between" not encompass? Although the text does not speak of the three continents and the ten billion sets of four continents, by deduction of principle they must be present. Why is this? If distant lands from other regions were still able to come, for what reason would [Pūrva-]Videha in the east and [Apara-]Godānīya in the west not arrive? If the ten directions still came, with what intent would the ten billion sets of four heavens not come? If we infer from the expression "in between", the assembly should be the most numerous; it can only be understood in thought, not recorded in writing (and so forth). Next, below "and the various mountain deities", others say mountain deities have the form of mountains, but this is not necessarily so. Tree deities reveal half their bodies and do not take the form of trees; mountain deities need not take the form of mountains—it is simply that the divine spirit is attached to the mountain. It first lists the various mountains, next discusses their appearances, and finally clarifies their proceeding to the Buddha. The ocean deities are also like this, as in the text. As for the Hiraṇyavatī (Xīlián), tradition says that the Bhāgīrathī (Bāntí) is the Hiraṇyavatī. Now I say this is not so: the Bhāgīrathī is large and the Hiraṇyavatī is small. Some say it is four zhang wide, or eight zhang, north of the city. The Bhāgīrathī is south of the city, a hundred li away; the Buddha resided between them to enter nirvāṇa, and it was reached by the scattering of flowers. The translation of "Hiraṇyavatī" has not yet been seen. Next, below "the grove turned white", this is grieving for those close at hand and summoning those far off: those already gathered grieve, and those not yet gathered are summoned. This again has two parts: first, grieving for those close at hand; next, summoning those far off. First, regarding grieving for those close at hand, three signs in all are manifested. The śāla trees have been explained as before. This grove, lush and flourishing, suddenly turned white, just like white cranes. There were cranes in the grove, and when the grove transformed, it was no different from the cranes. This symbolizes something: if flourishing were definitively flourishing, it should not suddenly transform; if withered were definitively withered, it should not be like cranes. Since being withered is like cranes, then withered is not withered; since flourishing suddenly transforms, then flourishing is not flourishing. That which is neither flourishing nor withered, the nirvāṇa in between, symbolizes manifesting birth and death while being without birth and death. With this single transformation of the Twin Trees, each understands according to their kind: those of superior capacity penetrate its source, those of inferior capacity grieve over its traces, and those of middling faculties are between grief and penetration. The "Chapter on Manifesting Sickness" says: "The foolish and vulgar view of inferior beings says that [the Buddha] will certainly enter nirvāṇa, whereas only the bodhisattvas, Mañjuśrī, and the like are able to know that the Tathāgata is eternally abiding and unchanging." This is precisely the meaning. Next, that the halls and pavilions in the open sky are distinct with splendid adornments symbolizes that the marks of the Buddha's body are foremost in heaven and earth. Now, the karmic conditions of the body have already drawn to an end, and unsurpassable wisdom no longer resides to direct them; this is what inferior people grieve over. Furthermore, while halls are originally erected on the ground, now they are situated in the sky; thus there are halls in empty space, distinct with carved lines, engravings, and splendid adornments. Motionless, not falling, wondrous and beautifully adorned, they symbolize that the treasury within space is fully complete and without diminution; this is what middling people value. Furthermore, that the splendid halls are stately, luminous, delightful, and beneficial represents their existence. That they are high up in the open sky with no one to use them represents their non-existence. When the matter of existence and non-existence is concluded, one should gather this emptiness and existence back into neither-emptiness-nor-existence; this is what superior people penetrate. Inferior people grieve, superior people penetrate, and middling people grieve and penetrate, in between the two. Third, that beneath the halls there are many flowing springs and bathing pools symbolizes that the Buddha's body and mouth flow downward, issuing forth immeasurable verbal teachings, just like bathing pools. A bathing pool has two functions: first, it can wash away defilement and dirt; second, it eliminates heat and distress. This symbolizes that the Buddha's teachings can exhaust adventitious defilements externally and eliminate ignorance internally. That there are wondrous lotus flowers symbolizes following the Buddha's teachings, which is precisely cultivating the cause. Because the cause surpasses worldly fruition, both places are cited as an analogy. The conditions for conversion being on the verge of ending is like the halls being lifted high. The verbal teachings flowing and moistening are like the pure springs in the pools. In terms of its fundamental essence, it neither departs nor remains; spoken in terms of its benefit, we therefore speak of departing and remaining. The text saying "all beheld the signs of the Tathāgata's nirvāṇa" refers, on the surface, to what is seen by inferior people. If fully discussed, there should be both the penetration of the superior and the grief of the inferior, fully as stated before. Although these three signs differ before and after, their intention is the same as before. Previously, with a great sound, he encouraged inquiries; when they inquired, the secret teachings were revealed, just as now pure springs flow forth beneath the halls to benefit many people. Previously, the front of his face emitted five-colored light shining everywhere, eliminating the three obstacles and generating the three kinds of good, causing them to establish their practice and advance. Now, the high halls soar far away, leaving behind what is below and rising into the sky, distinct with splendid adornments and various decorations; compared to the previous shaking of the earth and water symbolizing the overturned seeing of nature, now the transformation of the grove compared to cranes prevents them from stagnating in flourishing or withering, returning them to the center and converging on the ultimate. Because sentient beings are difficult to awaken, he once again claps his hands, grieving for those close at hand and summoning those far off; though the marks differ again, the intention is identical to before, merely causing them once more to gain understanding.

2.16

From the passage on the "Four Heavenly Kings" onward is the summoning of those from afar. If dividing the text according to the preceding [outline], this is the third: summoning the assemblies of the upper realms. There are five sections in total: First, the heavens of the desire realm. First the Four Heavenly Kings are explained, which is the category. "Each said to one another" represents receiving the summons. Truly, because they heard and saw the sound and light, they immediately used their divine vision to observe others offering worship, and so prepared their own. Coming to the Buddha's place is complying with the summons. For Śakra-devendra, there is only that which is summoned and the compliance with the summons, and so forth. Up to the sixth heaven, the three intermediate heavens are omitted and not mentioned. "Reaching up to the Akaniṣṭha (Summit of Existence)"—this should be the summit of the form realm. The Great Brahmā King is additionally listed, as in the text. Assessing the three summits, and so forth. Earlier it was argued that the Buddha's power must penetrate the three kinds of summits; here, regarding the offerings, only the summit of the form realm is clarified, and so forth. Next, the asura kings are listed. The father of Śacī: his direct retribution is inferior to the gods, but his dependent retribution is nearly equal. When it says their light was superior, this was the light of great bodhisattvas, and thus it may be called superior. Next, Māra's hosts. "Māra" means "the killer." Pāpīyas is called "the evil of evil"; dwelling at the summit of the six heavens, he is the lord of the desire realm. The text has three parts: first, categories and numbers; second, extending mercy and granting amnesties below; third, preparing offerings and presenting them. The presentation has two aspects: first, offering spells (dhāraṇī); second, offering material goods. The Buddha accepted the spells but did not accept the goods. Question: Since Māra is wicked and evil, how could he possess good spells? Answer: This spell was a teaching of a previous Buddha, which he happened to acquire. It is like someone in a kingdom coming upon a treasure and presenting it back to the king. Another interpretation states: Spells are the names of ghosts and spirits; upon hearing their names, they cannot cause harm. Just as a thief watches for wealth, but if the owner knows his name and calls it out upon awakening, the theft will not occur. Secondly, it is said: Spells are the names of the ghost and spirit kings; if one calls the king's name, the king restrains his party, and they will not cause harm either. Thirdly, it is said: Spells are like thunderbolts; ghosts and spirits fear their majesty and dare not cause harm. Fourthly, it is said: Spells are secret passwords, like military signals; if one responds correctly, they are released, but if not, they are punished. Ghosts and spirits are also like this: if one accords with the situation, they protect; if not, their heads split. Fifthly, it is said: Spells are the Buddha's commands, which none dare violate. Someone objected: Spells are bright spells, great bright spells, and peerless spells. If they are merely the five things such as the names of ghosts, how could they cause people to awaken to the fruits of the Path? The current interpretation is not so. If interpreted in an exclusive, one-sided way, one cannot accord with the Path; it should be understood as a Dharma gateway. The afflictions are the names of ghosts; fundamental ignorance is the ghost king; being able to destroy evil is like a thunderbolt; phenomena themselves being true is the secret password; the paramārthasatya is what the Buddha commands. Relying on this Dharma gateway, one will certainly attain the Path. Moreover, this accords with the meaning of the general and specific four siddhāntas: the first four are specific and the last one is general. There is no problem with this explanation. Next, Maheśvara (the Great Sovereign God) resides at the summit of the form realm and governs the trichiliocosm; bodhisattvas of the tenth ground manifest traces therein. If the Lotus Sūtra lists the Brahmā King as the lord of the world, what is the meaning of this? If speaking of the lord of the Sahā world, it is precisely Maheśvara. If speaking of Śikhin the Great Brahmā and others, this is further raising the second dhyāna to comprehensively encompass the Brahmā kings of the third and fourth dhyānas. It is also said: if he is called the lord of the world, he actually rules only a small chiliocosm, and the compiler of the sūtra praises him by calling him the lord of the world. My personal opinion is: within the trichiliocosm he can be the lord of the trichiliocosm; below this, he cannot be. The text has two parts: first, together with his peers, he is that which is summoned; second, presenting offerings is complying with the summons, as in the text. Next, from "At that time, in the eastern direction" onward, is summoning the assemblies of other lands. Some say the sound and light did not reach there, but that Buddha sent them of his own accord to this land. Yet according to the previous text, the light illuminated this trichiliocosm, and so forth up to the ten directions as well—how could this not be a summons by light? Furthermore, the passage on that Buddha dispatching them adequately contains the three summons: offering fragrant food to the Buddha is the summons by light; going there to pay homage is the summons by movement; asking for the resolution of doubts is the intention of the summons by sound. The text has two parts: first, explaining one direction; next, applying the same to the other three directions. The eastern direction has three pairs: first, that Buddha speaks of this Buddha, and this assembly sees that assembly; second, the great assembly here, through the inconceivable, sees without seeing the Bodhisattva of Boundless Body, and the Bodhisattva of Boundless Body, through the inconceivable, comes without coming; third, using that food to offer to this Buddha, and this Buddha does not accept that Buddha's offering. These three marks are again the three kinds of auspicious omens from the beginning of the sūtra. That Buddha speaking of this Buddha and this assembly seeing that assembly is the sound omen. This assembly seeing that assembly and that assembly coming here is the earth-shaking omen. That offering presented here and this Buddha not accepting it is the light omen. In the first pair, that Buddha speaking of this Buddha has four parts: first, clarifying distance; second, that Buddha speaks of this; third, setting out; fourth, manifesting omens, as in the text. Next, this assembly seeing that assembly also has four parts: first, fright; second, comforting; third, seeing that assembly; fourth, crying out in anguish. Now, when the great assembly sees the Buddha, they should give rise to joy; why do they cry out in anguish? Hearing that Buddha say that this Buddha is about to enter nirvāṇa is again the previous sound omen. Feeling the earth shake and tremble is again the previous earth-shaking omen. Seeing the light like a mirror is again the previous light omen. Having heard and seen these things, because that Buddha made the manifestation of nirvāṇa on behalf of this one, they cry out in anguish. Question: This assembly consists entirely of those who practice alongside the Buddha; for what reason are they frightened? Answer: Now, when discussing the real, the focus is not on the provisional. Furthermore, the stages of the ten grounds have superior and inferior grades; what is done by the superior grade is not known by the inferior grade. As for what is accomplished by the Buddha's power, if the Buddha lends divine power, even insects can know it; if he does not lend divine power, they cannot know it. This Bodhisattva of Boundless Body relied on the Buddha's divine power to manifest this omen; what doubt is there that Maheśvara would be frightened? Next, the second pair. First, from the great assembly seeing each single pore of the Bodhisattva of Boundless Body, it explains this bodhisattva displaying the inconceivable seeing without seeing. Clarifying a single pore is seeing the small; accommodating seventy-eight thousand cities with magnificent adornments is seeing the large. Yet the measure of his body is equal to empty space; since empty space is neither large nor small, how could it be fully described? And yet it does not prevent him from coming from there. The immense and the minute accommodate each other: the pore does not widen, nor do the cities shrink. Furthermore, hearing the sounds of joy and pleasure, hearing the sound of crying out in anguish, and hearing the sound of purely expounding the Great Vehicle—this means that non-suffering and non-pleasure do not obstruct each other. The reason the bodhisattva manifested these events was to signify that the present Buddha's entering into parinirvāṇa is also inconceivable. Next, from "At that time, the Bodhisattva of Boundless Body, together with immeasurable bodhisattvas," this is that bodhisattva coming without coming through the inconceivable. Next, in the third pair: first, offering to the Buddha; next, not accepting, as in the text. Next, applying this to the other three directions, all as in the text. Question: Since his body is boundless, and both this land and other lands are upon the tip of a single hair, how could he suddenly come from there to here? This would mean coming from that boundary to this boundary; the great assembly here seeing him come from there means this boundary sees that boundary. An old explanation says: It is a partial boundlessness, and therefore there is coming and going. This should not be so. Since it is said that his measure is equal to empty space, how could empty space have a partial or a full portion? Since you speak of a partial portion, it is not identical to space. Now it is explained that the bodhisattva's inconceivable form is precisely the bounded as the boundless, the boundless as the bounded, and neither bounded nor boundless. The bounded being the boundless: its measure is equal to empty space. The boundless being the bounded: from there to here, this [assembly] sees that one come. Although it is bounded and boundless, neither bounded nor boundless, it can be both bounded and boundless; therefore it is called inconceivable. If it were fixed, it would not be inconceivable. For example, regarding the sixteen-foot body, Brahmā cannot see the top of his head; it is neither seen nor not seen, yet capable of being seen and capable of not being seen. It is like wearing a mirror beside one's body: the body is inside the mirror, yet inside is not inside, and what is not inside is inside. Furthermore, it is like the sun not descending into the pond and the water not ascending, yet the reflection appears in the water. Even stubborn, obstructive matter is already hard to conceive, how much more so the inconceivable—how could it be grasped by ordinary sentiment?

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大般涅槃經疏 — Classical Chinese