大般涅槃經疏 7.7

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).