大般涅槃經疏 20.5

20.5

Looking at the text, there are three parts: first, the Buddha clarifies the ten merits; second, High and Noble Comprehension; third, the general conclusion. The first further has two parts: first, generally proclaiming the number ten; second, distinct explanations. The initial proclamation of the number has three parts: the addressee, proclaiming the number, and praising. First, as for the addressee: All-Pervading Radiance treats external transformation as broad; Bodhisattva King of Virtues Most High and Noble discerns internal practice as deep. Furthermore, Radiance is prajñā, High and Noble is the dharmakāya, and King of Virtues is liberation. Liberation gathers all dharmas and is therefore like a king; prajñā encompasses the principle and is therefore all-pervading; the dharmatā is exalted and ultimate and is therefore high and noble. The three virtues are fully present to designate this one person; the person is named after the virtues, and the chapter is titled after the person. Next, as for proclaiming the number: he merely proclaims the number ten without listing their names separately; their names are given one by one in the distinct explanations below. Third, as for praising: Hexi states: The Sanskrit text reads "rare and extraordinary"; those of dull faculties and small wisdom hear it and are astonished. The translator omitted "rare and extraordinary", preserving only nine phrases. Being solely the realm of the Buddha, it is not shared with the Hinayana; the path of words is cut off, and the sphere of mental activity is extinguished; hence it is inconceivable. Because it is bottomlessly deep, they are startled; because it is boundlessly vast, they marvel. Because it is not real, it is not internal; because it is not provisional, it is not external. Because it is not known by discriminating wisdom, it is not difficult; because nirvāṇa-wisdom cannot reach it, it is not easy. Because it has no form, it is not characteristic; because it has no mind, it is not non-characteristic. Because it lacks past, future, and present, it is not a worldly dharma; because it has neither boundary nor center, it lacks appearance. Severing the four [propositions] and departing from the hundred [negations], it does not exist in the world.