大般涅槃經疏 7
English (machine translation) 7
- Language
- English
7.1
Compiled by Master Guàndǐng of Zhāng'ān during the Sui
7.2
Re-edited by the monk Zhànrán of Tiāntái during the Tang
7.3
Chapter on Long Life
7.4
The preceding three chapters were arranged by Yán and Guān. This chapter preserves the original text, merely changing 'lifespan' to 'long' and shifting 'life' below. The Western language has inverted word order, so not shifting it is also fine; the translator's stylistic choice probably holds no distinct meaning. Perhaps relying on the text above, one should know that the Tathāgata is indeed long life. Or relying on the beginning of the verse, "How does one attain long life?", 'long' is simply 'permanent'—why not use 'permanent' as the name? It is precisely because through permanence, bliss, self, and purity one obtains this long life, establishing the name based on what is attained. Now I explain long life under four headings: First, identical with all buddhas' dharmakāya, wisdom, and lifespan, which are all completely equal; therefore it is called long life. Second, because beings delight in longevity and dislike brevity, it is used to guide them to cultivate goodness. Third, to counter and refute the clumsiness of one-sided cultivation of impermanence, revealing the permanence of the perfect and superior cultivation. Fourth, long and short are mutually relative; this is a door of therapeutic antidote. Meeting the length that is neither long nor short is therefore called long life. This is the third part of the Nirvāṇa gifts, bestowing according to questions addressed to the assembly of bodhisattvas. There are altogether fourteen chapters; among the various questions and answers, Long Life comes first, starting from the original chapter on lifespan, while the rest follow as convenient. Its text contains urging questions and the actual questions: first urging the monks, next urging the great assembly. The first urging has three parts, because the Buddha-Dharma reaches fulfillment in three; it also signifies the Buddha's earnestness; and moreover, the first urges the removal of doubt, the second urges receiving the entrustment, and the third urges benefiting beings. As their earlier doubts were already exhausted, at the first urging they remained silent; as they were not capable of receiving the entrustment, at the second urging they declined; as they lacked the power of transformation, at the third urging they deferred. Regarding the first passage: Why specifically urge questioning on the vinaya? Héxī says: The Buddha-Dharma has two parts: first, sūtra; second, vinaya. Having already asked about the sūtras above, he now urges asking about the vinaya. This meaning is incorrect. Sūtras are profound and the vinaya is shallow; if they could already ask about the sūtras, could they not ask about the vinaya, such that they required urging? Master Guān says: The vinaya is the foundation of the śrāvakas and also the main theme of this sūtra. Non-killing is the cause, attaining the fruit of long life; therefore he specifically urged asking. This is also incorrect. Now examining the sūtra text, "concerning all the precepts and vinaya," both disciplinary rules and the morality of meditative concentration and the path are called precepts. The word 'all' indicates more than one; how could it only be disciplinary rules? Furthermore, using what follows to verify what precedes, it is not specifically urging questioning on the vinaya. Emptiness is wisdom; stillness is concentration. One should know that he urges the monks to ask about morality, concentration, and wisdom. Some interpret it according to the two truths. This is also incorrect. The text of the two truths is obscure, while the text of the three truths is clear. How so? Morality, concentration, and wisdom are the ladder for entering the absolute, which urges asking about the absolute; original nature being empty and still is asking about the middle; clearly comprehending is illuminating both truths together, which urges asking about the conventional. Furthermore, stating "Do not think that the Tathāgata only cultivates emptiness and stillness": since the Tathāgata does not exclusively cultivate the absolute or the conventional, this is urging questioning on the paramārthasatya that is neither absolute nor conventional.
7.5
The second [section], in which [the Buddha] encourages them a second time, has two parts: first the encouragement, then the declining. As for the first part, encouraging them to ask about the precepts and rules: one view says that it is merely an abbreviation, the full explanation being as given above. Furthermore, taking the sense of the passage below, because the Buddha wished to entrust [the Dharma], he took the precepts and rules as the starting point for encouragement. Next, as for the declining: since they were incapable of asking about the precepts and rules, they declined as being incompetent. This contains the doctrine, the simile, and the application. The doctrinal explanation also has three parts: the direct declining, the explanation, and the conclusion. The direct declining declines on the grounds of lacking wisdom and being incapable of asking about the three titles, as in the text. Next, explaining the declining: it explains that the three titles are all inconceivable. Because the profound and subtle Dharma of the Tathāgata's realm is truly identical with all buddhas, he is titled 'Tathāgata'. My inability to ask is declining [on the ground of] the original nature of emptiness and quiescence above. Because all the samādhis are inconceivable, fully plumb the extremely profound and wondrous dhyāna-contemplations, and are able to serve as fields of merit for all beings, he is named 'One Worthy of Offerings' (Arhat). My inability to ask is declining [on the ground of] clear and penetrating comprehension above. That the teachings and admonitions expounded are inconceivable means that they plumb the very limits of all discourses, showing and guiding sentient beings as to what is the path and what is not the path, hence he is titled 'Fully and Truly Enlightened One' (Samyaksaṃbuddha). My inability to ask is declining [on the ground of] the precepts and rules above. Furthermore, the explanation of the declining is an inability to ask about the three truths: the realm of all buddhas is the inability to ask about the middle; all the samādhis are the inability to ask about the real; the teachings and admonitions expounded are the inability to ask about the conventional. In the third, concluding the declining, 'lacking wisdom' means lacking the three knowledges. Next, the declining through simile has four parts: 1. the śrāvakas are unfit to receive the entrustment; 2. the Tathāgata ought not to entrust them; 3. the śrāvakas forcibly accept the entrustment; 4. the Tathāgata loses that which was entrusted. First, explaining unfitness: 'an old person' refers to the years when the karmic retributions of Jambudvīpa are about to end, analogizing the śrāvakas' contemplation of the twelve links of dependent origination—each link having twelve aspects, spanning past to present, hence one hundred and twenty. Because the past and present are extinguished, old age and death are extinguished; from the extinction of ignorance up to the extinction of old age and death, they are about to enter nirvāṇa. 'Their body beset by chronic illness': although the primary afflictions are exhausted, the lingering traces (vāsanā) still remain. Furthermore, the particular delusions of ignorance have not been touched in the slightest; hence it is called 'chronic illness'. 'Lying prostrate on a bed or mat': sinking into emptiness and stagnating in quiescence, they lose playful mastery of supernatural powers. 'Incapable of rising or resting': unable to enter existence is like being unable to rise; failing to continue the lineage of the Three Jewels is like being unable to rest. 'Their vital energy and strength being frail and feeble': lacking the permanent life-force is like lacking vital energy; lacking the fierce vigor of the ten powers is like lacking strength. Because they possess little of the real, it is called 'frail'; because it is not the supreme cultivation, it is called 'feeble'; with little of their remaining lifespan left, they are about to enter the extinction of the body into ashes. Next, from 'There was a rich man' onwards analogizes that the Tathāgata ought not to entrust [it to them]. 'Rich man' refers to the perfection of wisdom and eradication [of delusions]. 'Bound by business and wishing to travel': because adaptive transformation involves many affairs, it says 'bound by business'; mounting suchness to manifest responsive bodies, it says 'wishing to travel'. 'With a hundred pieces of gold': the hundred lines of liberation. The Book of Han states that ten thousand is considered one piece of gold; having a hundred pieces of gold means one million. Since one line of liberation has ten thousand liberations as its retinue, a hundred lines of liberation have one million liberations as their retinue. 'Perhaps after ten or twenty years': there are three interpretations: 1. It refers to ten kalpas or twenty kalpas. 2. It refers to ten [years] among humans and twenty among gods. 3. It refers to ten for the true Dharma and twenty for the semblance Dharma. This meaning is not correct. If it were so, how could there later be a return and reunion? Now it is explained that common delusions are ten, and particular delusions are twenty. Adapting to conditions to eliminate sentient beings' two delusions, common and particular, is called entrusting household affairs. When the recipient of the entrustment eliminates the common and particular delusions, this prompts my return. 'Upon returning, return it to me': there were formerly two interpretations: 1. It only refers to Śākyamuni; when his responsive manifestation in other lands is exhausted, and the conditions arise in this land, upon returning afterwards one still sees my former Dharma jewel. 2. When Maitreya descends to be born, he still sees the true Dharma of Śākyamuni; because the dharmakāya is not different, it says 'return it to me'. Now it is explained: the exhaustion of common and particular delusions is precisely the time of return, and precisely returning it to me; this meaning is more fitting. Third, from 'This old and sick person' onwards, the śrāvakas mistakenly receive it. 'Having no heir': there were formerly two interpretations: 1. They have no good-hearted real son or compassionate daughter. 2. They have no transformed retinue to continue after them. Now it is said that they have no sons of firm faith in the permanent [Dharma]. 'The disease grows severe and life ends': turning the body to ashes and entering extinction. Fourth, from 'When the property owner returned from the journey' onwards: the Tathāgata loses that which was entrusted, and the Dharma jewel is lost. 'Foolish person': two interpretations: 1. The recipient of the entrustment is the foolish person, unable to measure their capacity and mistakenly receiving another's entrustment. 2. The entrustor is named the foolish person; this is a hypothetical statement: if one were to entrust it to a śrāvaka, one would be a foolish person; if one does not entrust it, one is not a foolish person. Next, from 'World-Honoured One' onwards is the application of the simile. It only applies the mistaken receipt and the loss, not the first two. In applying the latter two, it first applies the third, and next from 'I now' onwards applies the fourth.
7.6
From 'The Buddha said' onwards is the third part, encouraging benefit to sentient beings. It has three parts: 1. encouragement, 2. attributing capability, 3. praise. The first is as in the text. Next, attributing capability has two parts: first the simile, then the application. The simile also has four parts: 1. Simile praising the bodhisattva. 'Twenty-five' refers to the twenty-five samādhis. 'Vigorous, strong, and handsome' means the king of all samādhis. 'Possessing much wealth and treasures' means all samādhis enter into it. 'Parents': the three truths as one truth is the mother; the one truth as three truths is the father; Dharma joy is the wife; a good mind is the child; the wings of awakening are the retinue; the buddhas of the ten directions are the clan relatives. Next, from 'At that time there was a person' onwards analogizes the rightful entrustment, explained analogously to the above. 3. From 'At that time the strong man' onwards analogizes upholding and receiving the entrustment. 4. 'If that person encountered illness' analogizes not losing the true Dharma. From 'World-Honoured One' onwards is the application of the simile: first citing what ought not to be, then applying what ought to be entrusted. 3. From 'At that time the Buddha praised' onwards is the praise. 'The mind free of outflows, the mind of an arhat' refers to forgetting oneself and attributing capability [to others]. 'Two conditions': due to conditions where the śrāvakas are incapable, whereas the bodhisattvas are capable; or being well able to ask and answer, or causing the Dharma jewel to abide long and benefit sentient beings—all are derived from the text above.
7.7
From 'At that time the Buddha addressed the entire assembly' onwards is the second part, generally encouraging the assembly to ask. Since the Buddha is universal and equal, if he obtains someone to ask questions, all will be universally benefited. Moreover, in contrast to the specific encouragement, it is a universal encouragement. First specific and then universal shows that specific and universal are indeterminate, revealing what is neither specific nor universal. Question: The monks have few virtues, yet he earnestly encouraged them three times. The bodhisattvas are not like this, so why wait for two or three encouragements? Answer: The Buddha is like a lion: whether killing an elephant or a hare, he exerts all his strength; there is ultimately no partiality, hence he encourages [both] three times. If so, should not the bodhisattvas also lack doubts and have declined? Answer: The monks lack both, while the bodhisattvas have both. Because they have questions, one knows they have doubts. Therefore, the bodhisattvas can be entrusted; because of their compassionate minds, they can benefit others. Furthermore, they are alike in displaying lack, but their intention is different: the bodhisattvas have long understood, so they are without doubts. Modesty regarding oneself is the meaning of declining; praising the Buddha and bodhisattvas is attributing capability [to them]. Question: Why encourage questions regarding lifespan as immeasurable, regarding eloquence as inexhaustible, and regarding precepts or taking refuge? Answer: This concerns many things; four intentions are briefly raised: 1. The Tathāgata is a great, wealthy donor who gives in accordance with what is sought. If they ask about lifespan, this opens up the meanings of long life, the vajra-body, the secret of the body, and so forth. If they ask about eloquence, this opens up the meanings of prajñā, the four characteristics, the secret of speech, and so forth. If they ask about refuge and precepts, this opens up good karma; the śūraṅgama's ability to establish great meanings, the secret of mind in the hundred lines of liberation, and so forth; down to opening up the meanings of the false and correct four inversions, the four truths, the tathāgata-nature, the letters, the moon, the bird, and so forth—the gifts of nirvāṇa are thus revealed. 2. The donor Tathāgata has immeasurable expedient means: if they ask about lifespan, this opens up celestial practice; if they ask about eloquence, this opens up brahma practice; if they ask about refuge and precepts, this opens up noble practice and infant practice; that which refuge and precepts guard against opens up practice regarding illness. When the five practices are established, the ten virtues are naturally manifested, and the practice of nirvāṇa becomes clear. 3. The donor Tathāgata's jeweled city of the true Dharma has immeasurable adornments: when the Tathāgata can ask, there is nowhere to be asked; when the Tathāgata can answer, there is no person able to ask. When the wondrous treasure of a hundred pieces of gold first seeks entrustment, one obtains a person able to ask: asking about lifespan is the adornment of permanence; asking about eloquence is the adornment of bliss; asking about precepts is the adornment of purity; asking about refuge is the adornment of self. When the ability to ask and the ability to answer possess these two adornments, the meaning of the Twin Trees nirvāṇa is revealed. 4. The donor Tathāgata has immeasurable compassion, pitying the devious and grieving for the unvirtuous: if one can ask about refuge, one uses permanent eloquence to gather the devious; if one can ask about precepts, one uses permanent life to gather the evil; the function of nirvāṇa is thus revealed. For this meaning, he raised these three kinds as the starting points for inquiry. Question: Do the starting points for inquiry connect to what follows, and do they also connect to what precedes? Answer: Asking about lifespan is the cultivation of permanence; asking about eloquence is the cultivation of bliss; asking about refuge and precepts is the cultivation of self. Furthermore, asking about lifespan is the virtue of the permanent dharmakāya; asking about eloquence is the virtue of blissful prajñā; asking about refuge and precepts is the virtue of pure and self liberation. Furthermore, asking about lifespan is permanent lifespan, permanent form, and permanent strength; asking about eloquence is permanent speech; asking about refuge and precepts is permanent ease. Furthermore, the text states: 'Being able to ask in this way will bring great benefit to all sentient beings.' Thus it connects both to what precedes and to what follows. The starting points for inquiry are broad and all-encompassing like this (and so forth).
7.8
The second [part], the questions proper, has four parts: 1. wishing to ask, 2. permitting the asking, 3. humbly asking, 4. the questions proper. Wishing to ask also has two parts: first the narrator of the sūtra sets the scene; next [the interlocutor] requests permission on his own initiative. Within the narrative setting there are four parts: 1. narrating his fundamental stage, 2. narrating his trace lineage, 3. narrating the responsive encounter, 4. narrating his deportment. First, as for the fundamental stage, there is general and particular: 'bodhisattva' is the general stage, and 'youth' (kumāra) is the particular stage. The treatise says: 'That he is twelve years old and able to ask contains four intentions: 1. The true Dharma is not physical form; one must not dismiss the Dharma because a person is young, for one respects the Dharma and respects the person; 2. It generates goodness in the monks, making their faith in the bodhisattva path firm; 3. It humbles arrogance; 4. It clarifies that the Buddha's power is great.' If according to the ten abodes, it is the ninth abode; if classified with Mañjuśrī Kumārabhūta, it is the summit of the ten grounds. The stages of the noble are difficult to fathom; for now we use the ten grounds to explain 'youth'. Next, in the trace lineage, stating 'Brahmin' means his trace relies on an exalted clan surname. 'Mahākāśyapa' means he was born into an aristocratic family, like the prominent clans here. 3. 'Through the Buddha's supernatural power' refers to the responsive encounter: acting as the leader of the assembly of definitive understanding, he responds to the Buddha's august empowerment as the interlocutor, enabling the fifty-two assemblies to drink the amṛta together. If not for such a great vessel, who could accomplish this? 4. 'Then rising from his seat' narrates his deportment. Next, from 'and addressed the Buddha, saying' onwards, requesting permission on his own initiative: although the Buddha generally encouraged them, would he permit the question or not? Therefore he made this request. Next, from 'The Buddha said' onwards, the Buddha permits it, as in the text.
7.9
Third, from "At that time Kāśyapa..." onward is the humble questioning. The text has three [parts]: first, greatness and smallness form a pair; second, loftiness and vastness form a pair; third, relying on assistance forms a pair. As for the first part: the Tathāgata's compassionate pity is great friendliness and great compassion, the greatest of the great; I possess the small wisdom of a gnat or mosquito, the smallest of the small. In using the small to question the great, how could they match each other? As for the second pair: the Buddha's virtue is lofty and majestic, showing that the Buddha's majesty is lofty; lions are difficult to subdue, showing that the assembly is vast. The Tathāgata's body is like true vajra; because the Buddha's physical form is vast, his wisdom is also vast; surrounded by an ocean of wisdom, the wisdom of the great assembly is vast. The Buddha and the great assembly are lofty and vast like this; how could I, a gnat or mosquito, be equal to this? As for the third pair: if one speaks of the immense and the minute, it goes without saying that they are completely disparate; now, relying on the Buddha's spiritual power and drawing support from the power of wisdom and the roots of goodness of the great assembly, these add to my aptitude and eloquence so that I am able to raise questions. Fourth, from "immediately before the Buddha..." is the formal questioning. Old interpretations held three different views: first, on the division of the verses; second, on the number of questions; third, on their origin. First, regarding the differences in dividing the verses: Héxī states that the first nineteen verses are questions, and the latter four verses request an answer. Another master says: the first twenty-one lines are questions, and the latter two lines are humble self-deprecation. Another master says: from beginning to end, all are questions. Yet another master says: accommodating both views, the latter are also not questions, but rather the residual momentum of Kāśyapa's skillfully framed questions, serving to introduce the various chapters; or they may also be questions: "profound practices" and so on questions the five practices and ten virtues, and "nature of peace and bliss" questions the [chapters on] Siṃhanāda, Kāśyapa, and so on (and so forth). Second, regarding the differences in the number of questions: Emperor Wu of Liang counts thirty-two questions; Héxī counts thirty-four questions, which Lǐngwèi Liàng, Yěchéng Sù, and Zhuāngyán Mín all follow; Zhōngsì Ān counts thirty-five questions; Kāishàn counts thirty-six questions; Guāngzhái counts thirty-seven questions. Third, regarding the differences in origin: Kāishàn says that each and every question arises from Cunda's sorrowful lamentation. Tàichāng Zōng says that all were questions raised on the spur of the moment, none arising from the preceding text. Línggēn Lìngzhèng says: some arise from the preceding, and some do not arise from the preceding; how could they be treated uniformly? As for those arising from the preceding: the question on how to attain longevity arises from the "Cunda Chapter"—"One should know that the Tathāgata is indeed of long life"; the question on the vajra body arises from the Dharmakāya, the eternal body, and the vajra body; "May the Buddha reveal the subtle and secret" arises from the secret treasury in the "Lamentation Chapter"; "How does one become vast and great?" arises from Kāśyapa acting as a refuge for the assembly. Those that correspond may arise from the preceding; those that do not correspond do not arise from the preceding. Xīnghuáng says: these questions should not merely derive proximately from Cunda, but universally discuss the teaching of Śākyamuni's single lifetime of transformation, beginning from the royal palace and ending at the Twin Trees. Why so? The text says: "In the great ocean of birth and death, how does one act as a helmsman?"—this asks about the beginning, the events at the time of first attaining the Way. Later it asks: "How does one cast off birth and death, like a snake shedding its old skin?"—this asks about the end, the events at the time of final nirvāṇa. The teaching conferred in between comprises many Dharma gates, wishing to make manifest the Tathāgata's expedient secret teachings, appearing and departing in diverse manifestations. This conception is grand and encompasses the vast; it brilliantly illuminates the path of enlightenment and embraces ancient and modern times. Now, observing these twenty-three verses: although the first nineteen verses are questions, within the questions there are requests, namely: "We only pray that the Great Sage will explain it"; although the latter four verses are requests, within the requests there are questions, namely: "the nature of peace and bliss, the various practices," and so on. Furthermore, opening and combining them differ: for instance, the first single verse combines into two questions, or opens into four questions; the single verse "How does one recognize heavenly māras?" combines into one question, or opens into two questions. If one straightforwardly counts the "how"s, there are thirty-two questions; if one counts the combined verses, there are also only thirty-two questions; if one counts the opened verses, there are thirty-four questions; if one counts the three questions within the request verses and adds them to the combined verses, there are thirty-five questions; if one counts the three verses within the requests and adds them to all the "how"s, there are also thirty-five questions; if one counts the three verses within the requests and adds them to the opened verses, there are thirty-seven questions. Each has its selections and omissions, resulting in different counts; the underlying intent lies in this. These are additions and subtractions in numerical matters; there is no need for people to dispute over them. We now follow Héxī in counting the opened verses and not counting the request verses, taking them simply as thirty-four questions and answers, running through the "Chapter on the Questions of the Great Assembly." Regarding whether the origins are near or far: if one claims that the various questions arise from the preceding text, the śrāvakas had never before heard of permanence, so upon hearing it doubt could arise; but the bodhisattvas had long heard of it, so why would they raise doubts? Furthermore, when the śrāvakas heard it explained, their doubts and attachments were already broken; the bodhisattvas are of sharp faculties, so how could they suddenly not understand? A defense says: they doubted for the sake of other conditions. If so, then the questions do not depend on the preceding. It is also said: the bodhisattvas knew that the Buddha ought to preach this Dharma and, receiving the Buddha's spiritual power, inquired in advance; but the Buddha's power reaches everywhere, so why would it be restricted only to these two proximate chapters? Furthermore, it is said that asking about the beginning and end of a lifetime of transformation stands completely at variance with the sūtra. The sūtra asks about the cause of longevity, and the Buddha answers that in the past, listening to the Dharma with a focused mind and upholding the precept against killing were the causes of longevity. If one now takes the single lifetime of transformation from the royal palace onwards: where did the Buddha listen to the Dharma? From whom did he receive precepts? At the end under the Twin Trees, whose sūtra did he listen to, and what precepts did he receive? If there were no such matters, a lifetime of transformation would not be established. That [author] considered his view the ultimate discourse; we now maintain that it does not accord with the text, and therefore is not the ultimate discourse. Let us now attempt to set forth the meaning. "How does one attain long life?" asks about the original cause of the eternal fruit. The Buddha replies: if there is karma capable of being the cause for bodhi, listening to and receiving it with a focused mind, and having heard it, expounding it to others—I practiced such karma and attained sambodhi, and now again explain this meaning extensively for others. Such a cause is by no means of recent times; as in the Lotus Sūtra, even through kalpas as numerous as specks of dust, it cannot be known. Now, it specifically asks about this remote cause: if the origin were impermanent, the fruit should not be permanent; if the origin were permanent, permanence could not be cultivated. Yet one does not yet know what the cause of the permanent fruit of long life is. If one asks about this meaning, it spontaneously reveals the permanent cause that is neither permanent nor impermanent, obtaining the permanent fruit that is neither permanent nor impermanent. Once the permanent meaning of cause and fruit is revealed, the myriad virtues of the fruit are all the cause of the dual negation, obtaining the fruit of the dual negation. Although the meaning is boundless, summarizing it preliminarily, it asks about the primordial cause and fruit of the past, practice, stages, vows, merits, wisdom, the factors of enlightenment, the six perfections, and other Dharma gates. If one asks, "How does one ultimately reach the other shore in this sūtra?", this asks about the beginning and end of a single lifetime of transformation, the various teachings conferred according to present conditions. Why so? If there is no beginning, there is no end; now, having asked about the end, one spontaneously asks about the beginning; having asked about the beginning and end, the middle can be known. One should know that the beginning and end of a single lifetime of transformation, facing immeasurable faculties and conditions, confers verbal teachings that cannot be exhausted. Although inexhaustible, summarizing it preliminarily, it asks about the immeasurable Dharma gates of the present age: following others, following oneself, and following both oneself and others. If one asks, "How does one become vast and great, acting as a refuge for the assembly?", this asks about the expedients to be conferred in the future, guiding sentient beings as state preceptors, Daoist masters, and the foremost among Confucian scholars. Abiding in the śūraṅgama[-samādhi], manifesting variously without measure or limit—although inexhaustible, summarizing it preliminarily, it asks about the provisional and real, intricate and skillful methods of the future: guiding, gathering, shouldering, and delivering through various Dharma gates. Briefly citing these three phrases shows that the intent of these questions does not exceed the three periods of time; hence the text says: "Such profound realms of all Buddhas, immeasurable Dharma gates of benefiting oneself and others—how could they exceed the three periods of time?" If one traces the ancient beginning, its source is inexhaustible; if one traces the present age, its breadth is limitless; if one traces the future bounds, it is forever unending. Such a framework indeed embraces ancient and modern times, brilliantly illuminating the path of enlightenment; it can be called the realm of all Buddhas. How could it merely proximately stem from two chapters, or remotely depend on only a single lifetime of transformation? Now, setting forth the intent of the questions as grand and far-reaching as this, we still fear not matching the explicit text on the realm of all Buddhas; how much less could what the various masters say accord with the Buddha's intent? Master Xīnghuáng mocked others, saying: "Without knowing whether a hare's horn exists or not, they vainly dispute its length; without knowing whether the questions advance or not, what benefit is there in arguing whether the number of questions is few or many?" We now follow Héxī in dividing the twenty-three verses of the questions into two: the first nineteen verses formally constitute thirty-four questions, and the latter four verses request an answer. The first single line asks about the Buddha's cause and fruit. The Buddha practiced causes and attained the fruit; this cannot be said to be present or future, but can forcibly be designated as past. The next single line, "How in this sūtra...", asks about the present teaching. The present teaching is preached in response to the capacities present; it cannot be said to be past or future, but can forcibly be called present. From "How does one become vast and great..." downward, the seventeen lines, although their meaning extends through the three periods of time, since the above has already been assigned to two periods of time, can forcibly be named the future. Why say "forcibly"? The great parinirvāṇa is not subsumed under the three periods of time; it is not that bodhi has past, future, and present—all are merely forcibly spoken of by means of worldly words. The latter four verses request answers to the previous three intents. The first single verse, "We pray that for the sake of the bodhisattvas you will speak of the subtle practices...", previously asked about the fruit of long life; the fruit must have a cause, and the cause is practice; thus we know that this verse requests an answer concerning past Dharma gates. The next single line requests an answer concerning the present: previously it asked, "How to reveal the secret?", and here it requests an answer regarding the nature of peace and bliss. The nature of peace and bliss had not previously been revealed, so we know this requests an answer concerning the present. The latter two verses request answers concerning the future: above it asked about the vast refuge, and here it requests an answer concerning future Dharma gates, which is very clear. Having listed the number of questions and concluded the request text, we next indicate the locations of the answers. "How does one attain long life?" has four questions in total, answered in the lower text of this chapter and the "Vajra Body Chapter." "How does one in this sūtra ultimately reach the other shore?" is answered in the "Chapter on Name and Merit." "May the Buddha reveal the subtle and secret" is answered in the "Chapter on the Four Characteristics." "How does one become vast and great, acting as a refuge for the assembly, while not truly being an arhat, etc.?" is answered in the "Chapter on the Four Refuges." "How does one recognize heavenly māras?" has two questions in total, answered in the "Chapter on the Heterodox and the Correct." "How do the tamers rejoice in mind and preach the true truth?" is answered in the "Chapter on the Four Truths." Expounding the four inversions is answered in the "Chapter on the Four Inversions." "How does one perform good karma and be able to see the nature that is difficult to see?" is answered together in the "Chapter on the Tathāgatadhātu." "How does one understand the complete letters?" is answered in the "Letters Chapter." "How does one practice together with the holy?" is answered in the "Bird Metaphor Chapter." "How is one like the sun, moon, Venus, and Jupiter?" is answered in the "Moon Metaphor Chapter" (concluding fifteen questions). From "How does one who has not yet generated the aspiration..." downward there are twelve questions, all answered in the "Bodhisattva Chapter." "How does one who has not yet generated the aspiration [do so]?" is answered by dreaming of a rākṣasa coercing one to generate the aspiration. "How does one attain fearlessness in the great assembly?" is answered by three verses. "How does one abide in a defiled world?" is answered by the four flower metaphors. "How does one dwell among afflictions?" is answered by the fourteen parables of the physician and others. "In the great ocean of birth and death, how does one act as a helmsman?" is answered by the four parables of the wind king. "How does one cast off birth and death like a snake shedding its old skin?" is answered by the two parables of the goldsmith (a dragon shedding its bones can serve as a metaphor for nirvāṇa). "How does one view the Three Jewels?" is answered by the āmra and jambu trees. If the three vehicles have no nature, Mañjuśrī raises the doubt, but originally there was no verse answering it. "How do bodhisattvas attain an indestructible assembly?" is answered by citing the causes and conditions of protecting the Dharma. "How does one act as eyes and a guide for the blind from birth?" is answered by [the parable of] a person losing taste and not knowing the six flavors. "How does one manifest many heads?" is answered by constantly being father and mother to sentient beings. "How does an expounder of the Dharma increase like the waxing moon?" is answered by [the parable of] a person having a child who has just reached six months of age. "How does one again manifest ultimate nirvāṇa?" has seven questions in total, all answered in the "Chapter on the Questions of the Great Assembly." "How does one again manifest ultimate nirvāṇa?" is answered by emitting light and receiving offerings. "How does a courageous one recognize the paths of humans, devas, and māras?" is answered by: if there is a monk who can make vows using the Tathāgata's vows, he is supreme in the world; one who cannot clearly contemplate permanence is a caṇḍāla. "How does one know the dharmatā and experience the joy of Dharma?" is answered by expounding twenty-one verses. "How are the bodhisattvas far removed from all sicknesses?" is answered by the three sick persons. "How does one expound the secret for sentient beings?" is answered by extensively explaining the verses with remainder and using the verses without remainder. "How does one speak of the ultimate and the non-ultimate?" is answered by using: What is called the meaning of non-remainder? What is called the meaning of all? Except for the good dharmas that assist the path—permanence, bliss, self, and purity—all the rest are called with remainder. "How does one come close to the supreme, unsurpassed path?" is also answered by taking the earlier [passage on] bodhisattvas being far removed from all sicknesses. The above three kinds of sick persons coming close to the unsurpassed path after eradicating offenses also answers this question. If there is a sick person who recovers whether meeting [a physician] or not, this one is closest to the Buddha; if he recovers upon meeting one and does not recover if not meeting one, this one is next closest; if he does not recover whether meeting one or not, this one is far from the Buddha. It is also said that taking the great assembly's generation of aspiration and the Tathāgata's bestowal of prediction answers this question. We now cite ten proofs to clarify that the answers to the questions are complete. First, the questions arise sequentially in the verses, and the prose responds and answers them sequentially; thus we know the answers to the questions are complete. Second, after posing the questions in the verses, [Kāśyapa] immediately humbles himself, saying: "The profound and subtle nature of peace and bliss and so forth are not known to me; we pray that the Tathāgata will expound them himself for the sake of the bodhisattvas." If following this sense, we know the answers to the questions are complete. Third, if the answers were not complete, thanks should not be given; once the answers to the questions were complete, the contemporary assembly attained benefit, stood up, paid homage, burned incense, and scattered flowers in offering; thus we know the answers to the questions are complete. Fourth, above, the assembly was gathered like clouds and earnestly exhorted to question; if the answers were not yet complete, how could [the Buddha] recline in nirvāṇa? Since he rested his speech on his right side, we know the answers to the questions are complete. Fifth, he entrusted [the teaching] to Mañjuśrī and reclined without speaking, and the great assembly requested again; having received the request, he sat cross-legged with joy and only then spoke of the five practices; thus we know the answers to the questions are complete. Sixth, he addressed Virtue King, where guest and host differ; thus we know the answers to the questions are complete. Seventh, Siṃhanāda questioned further, the questioner being different; thus we know the answers to the questions are complete. Eighth, the text says that when the Tathāgata first opened the Nirvāṇa Sūtra, he spoke of three kinds of persons; the three kinds of persons are at the end of the answers to the questions, not truly the beginning of the initial preaching; here, saying "first opened" means the beginning of the later discourse, not the beginning of the initial discourse; since there is a distinction between the initial discourse and the later discourse, we know the answers to the questions are complete. Ninth, the earlier questions were many but the fascicles of answers were few; the later questions were few, so the fascicles of answers should not be many; thus we know the answers to the questions are complete. Tenth, Héxī personally faced the Sanskrit text and received oral resolution, receiving Dharmakṣema's personal instruction, who earnestly and directly said that the nineteen verses are questions and the latter four verses are not questions; if this person is not to be believed, who can be believed?
7.10
From "At that time the Buddha praised" onward is the third [section], the Buddha's answer. This also has two parts: first, praising the question; next, answering the question. Praising the question also has two parts: first, the praise; next, [Kāśyapa's] humility. The praise also has two parts: first, general praise; next, specific praise, which respond to the aforementioned specific and general requests [respectively]. If the thirty-four questions are specific requests made by going through phenomena, the conclusion is the general request. Since he first responds to the general request, at the outset he says: "Excellent, excellent!" The reason why this praise is needed is that in worldly interactions of asking and answering, one reciprocates with commendation; the Buddha does not go against worldly ways, and therefore first praises the person. Furthermore, seeing that he is young, people would not expect deep wisdom; seeing that the questions are profound and abstruse, only then do they realize he is not shallow. Moreover, if people see the Buddha praising him, all will give rise to an attitude of seeing him as extraordinary; therefore praise is needed. Furthermore, when the assemblies arriving from other directions see an insignificant bodhisattva able to ask about great matters, all give rise to reverence and submission; therefore praise is needed. In addition, each and every one of these questions accords with the principle; therefore praise is needed. All have their intended purpose (and so on). Next, as for the specific praise, this is specifically praising the questions regarding the three times. First, praising his question regarding the teachings of the past has three meanings: First, adducing the fruit to praise the cause. The statement "which you have not yet attained" does not mean he has not attained it at all, but rather that he has a partial realization on the causal stage, not the ultimate fruition of the fruit ground; hence it says "you have not yet attained it." Second, adducing the exceedingly profound secret treasury to praise what he asked. You asked about longevity: the Buddha takes sarvākārajñatā as life; this wisdom-life is realized on the fruit ground, and so he says, "I have already attained it." Having already attained it is not just beginning to do so; having attained it, it is complete and perfect, and only a Buddha together with a Buddha can fully fathom it; hence it says, "the exceedingly profound secret treasury, yet you are able to ask about it"; therefore he praises the Dharma he asked about. Third, praising his being empowered. In his request above he said, "relying on the Buddha's spiritual power"; now the Buddha empowers and praises him, and so says, "equal and without difference." "Sitting in the place of enlightenment" praises his question about the present. In his question above he asked: "How, in this sūtra, does one ultimately reach the other shore?" The Buddha then adduces three meanings to praise him: 1. Adducing the beginning to establish the end, praising his skillful questioning that covers the entirety of the present transformation from beginning to end; hence he says: "When I sat in the place of enlightenment and first realized true awakening." 2. Praising the one person to equalize the great assembly; hence it says: "There were bodhisattvas who also once asked me this exceedingly profound meaning." 3. Praising his present attainment of the great assembly's assistance. In his request above he said, "and by the power of the great assembly's roots of goodness"; now it explains that the merit, words, and meanings are without difference: this is praising the question on the present teaching. From "Those who ask such questions are able to benefit immeasurable sentient beings" on, this praises the question regarding the future. Above he asked: "How does one become vast and great, serving as a refuge for the assembly?" This statement about "benefiting" can be understood (and so on). Past interpretations: regarding "sitting in the place of enlightenment, [they] also once asked," some say this refers to questions in the *Avataṃsaka Sūtra*, but the translation was incomplete and its text did not come down. Some say it refers to an indeterminate teaching for regional areas, and the text likewise did not come down. Some say it refers to the secret teaching, not included in the explicit. None of these interpretations is correct. We now clarify that the place of enlightenment is the primordial, complete realization where he first sat, not an expedient place of enlightenment. Fascicle two states: "I have already, for immeasurable kalpas, long since attained buddhahood." It is also like the *Lotus Sūtra*'s "since I attained buddhahood, it has been exceedingly long and far." In the past, various bodhisattvas once asked about this meaning, no different from now; this directly corresponds to the question regarding the past, and is not merely the beginning of the single lifetime of transformation; one should not base it on the place of enlightenment of tranquil extinction or on regional and secret teachings. From "At that time Kāśyapa" onward is the second [part], his own humility. The Buddha had just praised him as being equal to the Tathāgata above and on par with the bodhisattvas below. His humility also has two points: first, humbling himself that his questioning falls short both horizontally and vertically; second, vowing to receive the Dharma reverently upon his head and increase it after hearing it. In the first text, being unable to fly across the great sea means falling short horizontally; being unable to pervade empty space means falling short vertically. In the second text, "reverently receiving upon the head" means guarding the lofty and deep; "increasing" means guarding the vast and great. How is this known? In the text it next explains: "May I attain deep and vast wisdom."
7.11
From "The Buddha told Kāśyapa" onward is the second [section], directly answering the questions. Broadly divided into two: first, answering the thirty-four questions in sequence; next, the great assembly's offerings. As for the first answer: first, all the text up to the end of this chapter answers the question on longevity, which again has two parts: first, answering the cause of longevity; later, answering the fruit of longevity; we further explain the designations of cause and fruit. One [interpretation] says: if there are cause and fruit, one falls into the notion of permanence; if there are no cause and fruit, one falls into the notion of annihilation. If one says that cause and fruit are taught in order to disclose the secret of cause and fruit, this statement is slightly superior; if one says that cause and fruit are mentioned concurrently in order to reveal nirvāṇa, this statement is most superior. Nirvāṇa has no cause and fruit; cause and fruit are spoken of expediently, bringing forth and holding back as appropriate to reveal the true Dharma; hence one speaks of cause and fruit. Now we clarify: if the cause is of itself a cause and the fruit is of itself a fruit, one falls into self-nature. If the fruit exists because of the cause and the cause exists because of the fruit, one falls into other-nature. If the cause is a cause due to the conditions of cause and fruit, and the fruit is a fruit due to the conditions of cause and fruit, one falls into common nature. If cause and fruit exist because of neither-cause-nor-fruit, one falls into causeless nature. All fall into annihilation and permanence. It is merely by means of the four siddhāntas that they are named cause and fruit to reveal what is not cause and fruit; hence one speaks of cause and fruit. It is not that the preceding text does not clarify the fruit, nor that the subsequent text does not clarify the cause; these two gates are divided according to what is predominant and primary. First, answering the cause has three parts: first, admonishing them to listen; next, the direct answer; third, debating the meaning. First, as for admonishing them to listen: he is about to expound the wondrous medicine of the amṛta of longevity; if an overturned vessel does not hear it, both reflection and cultivation will be lost; therefore he must admonish the assembly. The *Mahāprajñāpāramitopadeśa* states: "Gazing intently and listening to the Dharma like a thirsty person drinking, / with one mind entering into the meaning of the words (and so on)." From "The karma of longevity attained by the Tathāgata" onward is the direct answer. The text consists of five pairs: 1. pointing to the person of the fruit and the person of the cause to designate the karma; 2. pointing to the Dharma of the fruit and the Dharma of the cause to encourage the karma; 3. clarifying one's own practice and transforming others to verify the karma; 4. setting forth a simile and applying the simile to illustrate the karma; 5. showing the fruit retribution and flower retribution to conclude the karma. First, the person of the fruit is the Tathāgata; the person of the cause is the bodhisattva. Without this karma one is not named a bodhisattva; without this karma a Buddha is not named a Tathāgata. When this karma accomplishes the cause, the cause is named bodhisattva; when this karma accomplishes the fruit, the fruit is named Tathāgata. If karma were definitely cause, it could not be fruit; if karma were definitely fruit, it could not be cause. One should know that this karma is neither cause nor fruit, yet capable of cause and capable of fruit. Although capable of cause and fruit, cause and fruit cannot be grasped; the path of words is cut off, and the place of mental activity ceases. The Tathāgata's realm is inconceivable, and even vigorous bodhisattvas cannot know it; how could it be calculated by the deluded mind of ordinary sentiment? Unable to remain silent, I simply recount what I have heard. Next, the Dharma of the fruit is bodhi; the Dharma of the cause is the three wisdoms. Listening is the wisdom of hearing; accepting is the wisdom of reflection; explaining it for others is the wisdom of cultivation. If bodhi lacks this karma, it cannot achieve the fruit; if the three wisdoms lack this karma, they cannot achieve the cause. Utmost height has no summit; utmost breadth has no shore; it accomplishes much. What are its characteristics? If karma can destroy karma, this is destroying karma. Establishing all karma from non-abiding karma is establishing karma. Neither destroying nor establishing, yet destroying and establishing: this is right karma. Such right karma cannot be said to be three, nor can it be said to be one: saying it is one loses the function; saying it is three damages the essence. Directly identical to essence is function; directly identical to function is essence. Directly identical to essence is function, hence it says this karma can serve as the cause of bodhi and attain the fruit of bodhi. The essence and function prior to the path are extensively expounded for others; the essence and function after the path are directly function as essence, neither cause nor fruit, neither self nor other. Therefore the earlier text said, "by the power of the jewel, the water immediately becomes clear"; is this not directly identical to essence being function? The later text says, "great friendliness and great compassion are named buddhadhātu"; is this not directly identical to function being essence? Third, from "Good man, because I cultivated" onward, he adduces his own practice and transforming others to verify and establish the karma. "Because I cultivated, I attained bodhi" verifies the essence and function prior to the path. "Now I again expound this Dharma extensively for others" verifies the essence and function after the path. However, my fruit was long since accomplished, and the karma prior to the path is not of the present time; thus we know that he refers back to clarify the teaching of the past in answer to the initial question.
First 11 of 18 passages. Read on
Linked texts (1)
- 大般涅槃經疏 — Classical Chinese