大般涅槃經疏 2.6

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).