大般涅槃經疏 8.18

8.18

As for the text, it is divided into four: first, exhorting to uphold; second, questioning; third, answering; fourth, expressing understanding. The first has two parts: first, exhorting to uphold; second, receiving and upholding. Regarding the merit of receiving and upholding whereby one does not fall into the four destinies, old commentators say: Hearing the sūtra and practicing so as to ascend to the stage of nature—only then does one not fall. A second view says: It acts as a remote condition; if one gives rise to evil one falls, but by relying on this condition one is later able to return to the root. Yet another says: Hearing the sūtra and understanding the principle corresponds with the wisdom born of hearing, so in the course of principle one does not fall. Xīnghuáng says: Regarding 'hearing the name of the sūtra', the text below itself says: 'Because the name is no-name, hearing is non-hearing.' If one hears the name with such correct understanding of non-arising, even humans and devas do not exist, how much less could one fall into the four destinies? One should know that the merit attained transcends the stream of existence; it is the realm of buddhas, unknown to the two vehicles. Now, we say none of these is so. Hearing the sūtra and gaining understanding is itself the merit of generating understanding; what does that have to do with praising the merit of hearing the sūtra? This does not correspond. Merely upholding the five precepts—a minor good of five precepts—already prevents falling into evil, how much more so actual cultivation! The Great Nirvāṇa is the name that is profound, vast, ultimate, supreme, foremost, tranquil, and completely endowed; having faith in this is 'receiving', and not forgetting it is 'upholding'. If one hears the name like this, one naturally does not fall into evil without waiting for deep understanding. Second, from 'addressed the Buddha' onward is the questioning. It is twofold: first, asking about the merit of the name; second, asking about the merit of upholding. Having just heard the exhortation to uphold and about hearing the name, since he did not yet fully understand, he questions further. Third, the Buddha answers his two questions, which forms two sections. The answer concerning the name has three parts: first, defining the name; next, explaining the seven excellences; third, explaining the seven similes. The first text is evident. Next, regarding the seven excellences, older explanations took the preface, the main body, and the dissemination as the initial, middle, and final excellences. Zhāotí said: The myriad virtues are the initial excellence, the myriad goods are the middle excellence, and the myriad fruits are the final excellence. A fruit is distinct from an excellence, so this cannot be used. The sūtra takes practicing generosity as the initial excellence, upholding precepts as the middle excellence, and obtaining the retribution as the final excellence (and so forth). Third, regarding the seven similes, other commentators explain: Six similes explain 'great', and the final one simile explains 'parinirvāṇa'. Now observing the text, the first simile explains 'great', and the latter six similes explain 'parinirvāṇa'. However, taken generally to explain the title, no distinction is made. Question: Here 'constant' is explained by 'great'; one should also explain 'constant' by 'great', which would make them not different. Answer: At first glance the terms are different, but their meaning is identical. Because it is neither constant nor impermanent, it is constant; because it is neither small nor great, it is great; therefore they explain each other. 'Subduing the fetters' refers to the kleśa-māra. 'Māra-nature' refers to devaputra-māra. 'Renouncing body and life' refers to the two māras of skandha and death. The remaining five similes are evident. In the final simile, the mention of 'eight flavors' serves as a simile for the four virtues, expanding 'constant' to yield 'eternal'. Because it is not produced by conditions, it is constant; because it is not extinguished by conditions, it is eternal. Expanding 'bliss' yields 'ease': being internally indestructible is ease, and internally experiencing nothing is bliss. Stainless and refreshing are together purity; not aging and not dying are together self. Question: What are the eight flavors of clarified butter (sarpis)? Some take the water of eight qualities as the answer; is this not so? Water and milk are distinct in essence and fundamentally unrelated (and so forth). Soft and light pertain to touch; not foul-smelling is fragrance; drinking without distress and feeling harmonious is function—how can these be lumped together to explain 'flavor'? Some take the six flavors as the answer; this too is not correct. Bitter, pungent, salty, and sour are eternally absent in clarified butter; this does not fit the intended meaning, and the number is insufficient. Now we maintain: At the stages of milk and curds, it is bland and its flavor is deficient; at the stage of sarpirmaṇḍa, it is thick and its flavor is already purely unified; clarified butter stands in between, possessing all flavors, and can properly serve as a simile. Clarified butter has raw and cooked states: being close to curds, there are the two flavors of curds and whey; milk is its root, making five flavors; together with sweet, bland, and rich, these constitute the eight flavors. Second, from 'Good man' onward answers the question about upholding. The answer above on the name was broad; why is the answer on upholding so brief? Since one has broadly realized the name and designation, the merit of receiving and upholding is likewise not small, so it is not spoken of at length. From 'addressed the Buddha' onward is expressing understanding: first expressing understanding of the name, and then of upholding.