大般涅槃經疏 3.8

3.8

First, the offering of food, which comprises four sections: first, requesting; second, accepting; third, challenging; fourth, replying. The request also has two parts: first, the redactor describes [Cunda's] virtues; second, [Cunda] speaks to present the request. The description of virtues has two parts: first, describing virtues; second, the deportment of respect. First, his virtue of deference is described; next, the virtue of that for the sake of which he acts. In describing his virtue of deference, ten points are simultaneously contained. An upāsaka, as explained earlier, represents three deferrals: the secular deferring to the monastic, the ordinary deferring to the holy, and the shallow deferring to the profound. The city of Kuśinagara, as explained earlier, represents the near deferring to the far, and the city's outskirts deferring to seclusion. The 'artisan’s son' has two meanings: if he is the son of a master artisan, he is of noble status; if he is the son of an axe-wielding laborer, he is of base status. It is not known which this is; tentatively, it indicates the base deferring to the noble, and the coarse deferring to the exquisite. As for 'fifteen companions', one manuscript says 'fifty', and the two-fascicle version says 'five hundred'. Fifteen refers to the principals; fifty refers to close relatives; five hundred refers to followers. It may well be like this. This phrase signifies those of like kind deferring to those of different kind, the apparent deferring to the hidden, and the few deferring to the many. The intention described here is that this man is solely requesting the Buddha to accept his offering, which is the material deferring to the Dharma. Evidenced according to the text, the meaning is fully satisfied on its own. Next, to 'cause the world to attain good fruits' describes the virtue of that for the sake of which he acts. Good fruits take many paths: agreeable fruits, outflow-free fruits, partial fruits, and ultimate fruits. Agreeable fruits are criticized by the worthy and the holy. The text says, 'I do not at this place seek a human or celestial body.' Outflow-free fruits belong to the two vehicles' [nirvāṇa of] reduced-to-ashes and extinguished, which the redactor praises, but is definitely not the fruit of self-discipline and self-purification. Partial fruits are the karmic reward stages attained by the three ranks of worthies and ten ranks of noble ones; they are partial and not ultimate. The text below says, 'The food I now offer, I pray to obtain the unsurpassable reward.' Thus it is not a partial fruit, but causes sentient beings to attain the ultimate fruit of the Buddha's bodhi. Next, from 'abandoning bodily deportment' onward describes the deportment of respect. Deportment differs; there are secular deportments, monastic deportments, Dharma-gate deportments, and Buddha deportments. For example, when King Prasenajit met the Buddhas, he discarded five deportments: crown, sword, parasol, shoes, and carriage. Although others might not discard all five, they also remove headgear, untie sashes, and walk barefoot—all of which are secular deportments. Monastic deportments mean baring the shoulder, wearing a single-stitched robe, celestial crowns and celestial robes, and following rules and regulations. Dharma-gate deportments mean various Dharma-gates such as patience toward living beings and patience toward dharmas. Buddha deportments mean dharmas such as marks, secondary characteristics, powers, fearlessnesses, and unshared qualities. Alternatively, one may abandon secular clothes to wear monastic robes, or abandon worldly robes to enter Dharma-gate robes, or realize that the secular robe itself is the powers and fearlessnesses. Baring the right shoulder has a secular baring, a monastic baring, a provisional baring, and a real baring. Secular baring is like baring one's flesh to apologize for an offense in the historical records. Monastic baring is for a disciple serving his teacher, facilitating service and chore; hence the right is bared and the left is covered. Provisional baring means provisional transformation is easy to practice; hence provisionality is bared and reality is covered. This explains other sūtras, not the teaching's intention here. Here, baring the real and covering the provisional means covering the provisionality of impermanence and baring the reality of the double negation; precisely responding to capacities and benefiting beings, it is easy and fitting. Thus it says 'baring the right shoulder'. Placing the right knee on the ground: since the sun turns to the right, in accordance with the world one touches the ground with the right; this is the worldly [siddhānta]. The sun is the essence of yang, symbolizing wisdom guiding practice; this is [the siddhānta] for individuals. The Mañjuśrī Sūtra says, 'The right is the correct path; the left is the heterodox path.' Using the correct to eradicate the heterodox is the counteractive [siddhānta]. The knee symbolizes practice, and the ground symbolizes principle; because practice tallies with principle, one touches the ground with the knee, which is the paramārtha [siddhānta]. This meaning is universally applicable and can explain other sūtras. If based on this sūtra, the knee is permanent practice, and the ground is the permanent principle; because practice reaches the principle, the knee touches the ground—this is the paramārtha. Joining palms is not explained; privately I note that the literal explanation is obvious: as in the worldly custom of folding hands, it signifies respect. If we consider what it symbolizes, the two [hands] symbolize the two principles of provisional and real; all teachings and flavors each possess these two. In this sūtra, having joined them, principle leaves nothing outside. Feeling sorrow and moved: sorrow means sorrow for others; moved means moved by the Buddha. The practices of others differ, and sorrows are also not single: if the offerings are not accepted, merit will not arise; hence the sorrow. If the offering is not accepted, one cannot through the offering open the permanent; hence the sorrow. If the permanent is not opened, the double negation is not revealed; hence the sorrow. If the Buddha accepts the offering, the final dāna will be completed, and the wishes of myself and my companions will all be fulfilled; hence with sorrow he assists others, and with being moved he entreats the Buddha. Prostrating at the feet is not explained; privately I note that placing one's crown at the Buddha's feet means the fruits of all teachings all return to the complete cause. Next, from 'addressed the Buddha' onward, he presents the request, which has the indication of the request, the main request, and the concluding request. The indication has two parts: first, indicating the ferryboat of the Three Jewels; next, indicating the seeking of liberation for oneself and others. First, 'the World-Honoured One and the bhikṣu-saṅgha' refers to the two jewels. The Buddha and the bhikṣus are endowed with wisdom and severance, which is the Dharma Jewel. 'Grief' refers to the Dharma-gate of loving-kindness and compassion; this single character also refers to the Dharma Jewel. The Three Jewels like this are the assembly without offerings, acting as a field of merit for the assembly with offerings. If there were no one without offerings, there would be nowhere for an offering to be made; if there were no acceptance of offerings, there would be no cause for making an offering; therefore, he must make the request. 'Accept us and the others' refers to his group of like companions. Saying 'final' comes about because the initial leads to the final. When the Tathāgata appeared in the world, he initially benefited sentient beings; now entering nirvāṇa, he finally benefits sentient beings. The Buddha will not have a time of accepting again, and I will not have a day of offering again; hence it is called 'final'. 'In order to deliver immeasurable [beings]' indicates others. Thus oneself and others wish to rely on the ferryboat and request deliverance. From 'World-Honoured One' onward is the main request, which has three parts: the Dharma, the simile, and the application. The Dharma explanation has two parts: first, requesting because of what is lost; second, requesting because of what is sought. What is lost has two parts: first, explaining what is lost; next, interpreting what is lost. First, what is lost is losing the Three Jewels. Having no master is losing the Buddha; having no kin is losing the Dharma; having no rescue is losing the Saṅgha. From 'having no protection' onward interprets what is lost. If there is no master, loyalty has nothing to protect; if there is no kin, filial piety has nowhere to return; if there is no teacher, learning has nowhere to aim. Neither being protected by a master, nor having a master to protect, there is neither honor nor emolument; hence he is said to be destitute. Neither having kin to return to, nor kin returning without departure, there is neither birth nor shelter; hence he is said to be impoverished. Having no teacher to aim toward, and the teacher not pointing the way, there is neither instruction nor accomplishment; hence he is said to be distressed. The meaning of explaining what is lost is evident. Next, from 'desiring from the Tathāgata' onward is requesting because of what is sought. This also has two parts: first, explaining what is sought; next, interpreting what is sought. The first passage: seeking the one-body Buddha fulfills three benefits: the Buddha is a good field, which is seeking emolument from above, hence saying 'seeking future food'; the Buddha can nourish the Dharma-body and wisdom-life, which is seeking life from kin; the Buddha can instruct and guide so that one reaches the correct track, which is seeking accomplishment from a teacher. If one seeks from the Tathāgata, this combines all these meanings. Next, from 'I only pray' onward interprets what is sought. Next, from 'World-Honoured One, like a kṣatriya' onward is requesting through simile. It divides into two: 1. the simile of poverty and destitution, which illustrates the request above regarding what is lost—having no master, no kin, and so forth; because of no master one is destitute, and because of no kin one is impoverished. 2. The simile of toiling in labor, which illustrates the request above regarding what is sought—seeking future food. In the simile of poverty and destitution, four castes are cited; the old interpretation held they were the four clans and surnames. This meaning is incorrect. It is readily observed that the four clans in a single region are all noble and do not differ in superiority or inferiority. In the present text, the four castes differ in high and low; applied to that meaning, it does not fit. Here it is clarified that they are four classes: 'kṣatriya' translates as 'lord of the field', the class of kings who love the people and govern the state; 'brāhmaṇa' translates as 'pure practice', the class of broadly learned and literarily accomplished; 'vaiśya' has not seen a translation, it should be the common people such as farmers and traders; 'śūdra' has not seen a translation, it should be the lowly servants such as nightsoil cleaners and corpse carriers. Formerly, the four castes were taken to illustrate the four modes of birth, or the six paths. This meaning is incorrect. If they were the four modes of birth and six paths, the simile would be too narrow and not exhaust the meaning. Here they illustrate the capacities and natures of the nine dharma-realms, consolidating the nine into four kinds. The capacities and natures of provisional bodhisattvas, having the ability to transform others and govern beings, are compared to kṣatriyas; śrāvakas and pratyekabuddhas, sharing the outflow-free, pure nirvāṇa, are compared to brāhmaṇas; the two realms of devas and humans receiving karmic retribution on good paths are compared to vaiśyas; the four realms including hells, all being evil destinies, are compared to śūdras. Why is this? All sentient beings share the same buddhadhātu, whose taste is true and correct; the one-body Three Jewels are equal and without distinction, yet covered by afflictions, they cycle through the six paths and undergo various bodies. Divided by boundaries and differentiated, the taste becomes mixed: either sour, salty, sweet, or bitter. Having no master and no kin, losing their homes and losing their states, the one-body Three Jewels are hidden and not revealed. Externally, they are far removed from the Three Jewels and lose wholesome dharmas; hence they are said to be destitute and impoverished. Good and evil are severed from each other; hence they are said to go far away. It is not their own original source; hence they are said to go to other lands. The 'Nature Chapter' below says, 'Although all sentient beings have buddhadhātu, none can see it, and being covered by the three poisons, they fall into hells, animals, and hungry ghosts, or are born into various families such as kṣatriyas.' This is precisely its meaning. If one views the unfolding of the simile, taking kṣatriyas and the like to illustrate the capacities of the four kinds of persons is fitting; if one views the application of the simile, saying 'the poor person of the four castes is my own body', it can illustrate one person possessing the four capacities, and that meaning is fitting. Yet the text also says, 'rescuing immeasurable suffering sentient beings', which again seems to make the simile regarding many people. Since there are two passages, one cannot stick rigidly to one view. If one grasps this meaning, since it is so for one person, it is also so for many people; therefore, using both for one person presents no obstacle. However, the central doctrine of this sūtra is to illuminate permanence and discern the nature. Examining the initial Dharma explanation, there is a general loss of the three natures; when the three natures are not revealed, they are conceptually described as absent. The direct-cause nature not being revealed is called having no kin; the conditional-cause nature not being revealed is called having no master; the revealing-cause nature not being revealed is called having no rescue. Generally citing the three losses serves as the opening of the request. In the Dharma explanation of what is sought, saying 'only seeking future food from the Tathāgata' means exclusively seeking emolument from the master, which is seeking the conditional cause; the conditional can aid the revealing, and the revealing can make manifest the direct; this briefly cites one to make the request. Regarding the loss in the simile, the three natures are individually requested. The idea is that sentient beings originally possess the nature of the direct cause, where the one-body Three Jewels are equal and without distinction, yet covered by delusion, they undergo various bodies with differences such as the four castes. This cites difference to request non-difference, individually requesting the Tathāgata to reveal the direct nature. 'Because of poverty and destitution, going far away to other lands': having no master is called destitution, having no kin is called impoverishment, and having no teacher is called distress; this cites poverty to request wealth, individually requesting the Tathāgata to reveal the nature of the conditional cause. 'Toiling in farming labor, down to [weeding] overgrowth': this shows that starting from humans and devas up to bodhisattvas, eliminating afflictions in a biased manner is merely a small portion, and the unsurpassable good roots cannot be developed. Only hoping for heavenly rain: once the heavenly rain sprinkles, it can bring about growth; this individually requests the Tathāgata to reveal the nature of the revealing cause. Yet the three buddhadhātus are neither general nor individual; according with capacities and conditions, requests are made both generally and individually. The rest of the text is as in the sūtra. Below, in the Tathāgata's acceptance, there are also two meanings: 'I now sever poverty for you' is promising to act as master, revealing the nature of the conditional cause; 'the unsurpassable Dharma rain' promises to act as teacher, revealing the nature of the revealing cause; 'raining upon the field of your body to cause the Dharma sprout to grow' promises to act as kin, revealing the nature of the direct cause. This is individually promising the three-cause buddhadhātu. From 'Why? Cunda! Giving food has two rewards without difference' onward: how are they without difference? If promising to act as master, that is kin and teacher; if promising to act as kin and teacher, that is promising to act as master; these three are like one, equal and without distinction. If the conditional cause is revealed, the revealing and the direct are revealed; if the revealing and the direct are revealed, the conditional cause is revealed; the manifestation of the three natures is equal and without distinction. This is generally promising the three-cause nature. A confused person might say: 'Buddhadhātu has not yet been explained here, so why this interpretation?' Answer: The sūtra’s explanation of buddhadhātu is its primary doctrine; if it is not initially opened, what could be pursued later? Truly, because the initial request asks the one-body Buddha to act as master, kin, and teacher: the one-body kin bestows permanent life, form, and strength; the one-body master bestows permanent peace; the one-body teacher bestows permanent eloquence, causing the one-body Three Jewels and three buddhadhātus within their bodies to be revealed, so that self and other, internal and external, are equal and without distinction. Those of superior faculties and sharp wisdom already equal Cunda; for those who do not yet understand, when reaching the 'Lamentation Chapter', the secret treasury is opened, and all the sons are settled within it. The 'Longevity' and 'Vajra' chapters follow in sequence, culminating in Kāśyapa, Siṃhanāda, and others broadly revealing buddhadhātu. If the initial opening of the doctrine did not clarify buddhadhātu, what meaning would be opened? What meaning would serve as the primary doctrine? Fearing that following the text literally would scatter the meaning, I reveal this meaning in advance. Next, from 'toiling in farming labor' onward illustrates what was sought above. This simile briefly covers the wholesome dharmas possessed by humans, devas, the two vehicles, and provisional bodhisattvas, all of which are a minor portion of the conditional cause; therefore, this is cited as the seeking. 'Toiling in labor' directly illuminates disgust with the poverty of evil destinies and esteem for human and celestial good; hence it is called 'toiling in farming labor'. 'Obtaining well-tamed oxen' has two meanings in the text: if the ox illustrates the body, the body is a good fruit that still belongs to humans and devas; if the tamed ox illustrates the seven [actions] of body and speech, this illustrates precepts, the good field illustrates concentration, and being flat and level illustrates wisdom. Weeding out wild grass illustrates severing afflictions; this also has two meanings: if eliminating the four dwellings, it illustrates the good of the two vehicles; if eliminating dust-and-sand [delusions], it illustrates the three [ranks of] bodhisattvas. From 'only hoping for Dharma rain' onward directly seeks the revealing cause. 'Only hoping for the Tathāgata' is seeking the master and seeking the kin. 'Dharma rain' is seeking the teacher. If the three seekings are granted, like the destitute gaining a master, the impoverished gaining kin, and the ignorant gaining a teacher, then buddhadhātu will be revealed; the crucial point of what is sought lies precisely in this. The Buddha complies with his seeking, responding to the request and bestowing: bestowing permanent life, form, and strength is promising to be kin and revealing the direct nature; bestowing permanent peace is promising to be master and revealing the conditional nature; bestowing permanent eloquence is promising to be teacher and revealing the revealing nature. Front and back do not contradict, and only then is the text's purpose known. Third, from 'as for the tamed ox' onward applies the simile: first applying the toiling in labor, and later applying the poverty and destitution. That the text is not in sequence is because poverty and toiling are not fixed in before and after: precisely because of poverty one toils, and precisely because of toiling one is poor. From humans and devas up to the three [ranks of] bodhisattvas, all are poor; though slightly different, all are impoverished of the Tathāgata's unsurpassable treasure. That they are not applied in sequence: the meaning may lie here. Applying the simile of toiling in labor also has two parts: first, applying across dharmas; later, applying to the single body. In the initial application across dharmas, not applying to humans and devas is simply textual brevity. Guarding the seven branches of body and speech with precepts matches the tamed ox above. Concentration being able to assist wisdom matches the good field above. Wisdom forgetting distinctions matches being flat and level. Severing the delusions of the four dwellings matches removing wild grass above. Severing the delusions of dust-and-sand matches removing sand and gravel. Next, from 'World-Honoured One, my body now has...' onward applies to the single body. The body having precepts matches the tamed ox; concentration matches the good field; wisdom matches removing wild grass. Although having minor wholesome conditions, they cannot reveal the direct [cause]; from 'only hoping the Tathāgata' onward directly applies to seeking the verbal teaching of the revealing cause. From 'the poor person of the four castes' onward applies to the poverty and destitution above. Above it went through the four castes, and here it addresses the single body, as already explained earlier. From 'rescuing and reaching' onward applies the meaning of the distinct four castes above.