大般涅槃經疏 9.13

9.13

How to skillfully understand the meaning of causes and conditions is the fourth characteristic. Speaking generally, all sūtras and treatises whatsoever are teachings of nominal causes and conditions. Speaking specifically, the concrete phenomena of the Tripiṭaka are the teachings of causes and conditions. Here, the text specifically points to the Vinaya because when one wishes to institute a precept, one must first have the originating conditions, next clarify the essence of the precept, and afterward elaborate its characteristics; hence it is called 'causes and conditions'. The other two baskets have few [such accounts] and are not as extensive as this, so they are not specifically pointed to. In the text, there are two rounds of questions and answers. First, four hypothetical questions are posed: first, asking why it was not taught abruptly; second, asking about 'falling' (pātayantikā); third, asking about the Vinaya; fourth, asking about the mokṣa. The first one is general, and the latter three are specific. Why did the Tathāgata not abruptly teach the five sections and seven groups of precepts for disciples to practice, but waited until they committed a transgression before beginning to institute them? 'Prasenajit' is translated here as 'Harmonious Joy'. The king was very benevolent; when he was not drunk, he always harbored loving thoughts, but when he drank wine, those who should have died he judged should live, and so forth. When the Buddha was in his country and wished to institute the precept against theft, he asked the king: 'According to the law of the state, what amount of theft constitutes a grave crime?' The king replied, 'Five coins.' The Buddha relied on the state's law, and when instituting things based on circumstances, he often asked the king. Here, noting the ruler of the country has this intention. Regarding 'profound and wondrous meaning': why not abruptly teach the precepts of the sections and groups? Precepts are the Mahāyāna permanence, bliss, self, and purity, hence they are called profound and wondrous. The second asks about 'falling' without asking about precepts and Vinaya, but the reciters' meaning can encompass both. Mokṣa means liberation, and Vinaya means cessation; cessation simply encompasses liberation. In asking about mokṣa, Vinaya is also encompassed. The Vinaya has two meanings: first, weighing lightness and gravity; second, barring and prohibiting. Here, taking the side of barring and prohibiting, the meaning of precepts is also encompassed; precepts are barring and stopping, subsumed under the Vinaya. For the reciters, committing it to text is the Vinaya, and reciting it from memory by mouth is the recitation; they are one entity having two names. The Buddha answered the four questions, answering mokṣa once more, which older commentators took as five questions, and so forth. In the answers, they are not in sequence: first answering mokṣa, next answering falling, thirdly re-answering mokṣa, fourth answering Vinaya, and fifth answering the general question. First, answering mokṣa: contentment and pure livelihood are its meaning. Next, answering falling: falling applies generally to light and heavy; if one violates the five sections, one falls into the four destinies, so the meaning of falling is general. Furthermore, falling applies specifically to committing grave offenses, and so forth. Again, falling means 'causing to grow', which applies specifically to light offenses. Light offenses cause falling into two destinies, while grave offenses lead to hell. From 'Prātimokṣa' onward, thirdly, he re-answers mokṣa. From 'The Vinaya' onward, fourth, he answers Vinaya. The first phrase directly accords with entering the Tripiṭaka: entering precepts and deportment is the Vinaya piṭaka; profound sūtras are the Sūtra piṭaka; good meanings are the Abhidharma piṭaka. The Daśabhāṇavāra has only ninety [offenses of falling]. The Mahīśāsaka has ninety-two: first, not being permitted to go teach the Dharma to a nun who is not sick; second, diverting saṃgha property to oneself. Here saying ninety-one is again the difference between the broad and abridged versions of the doctrinal teachings. Fifth, from 'Or again, there is someone who breaks all precepts' onward answers the general question of why it was not taught abruptly. Why could the five sections not be instituted abruptly? It was feared people would break them in secret. If the five had been instituted abruptly, it was feared people would not dare to uphold them. Therefore, he proceeded gradually from light to heavy. 'Complete' means being complete in all evils. 'Exhausting all marks' means all goods. 'Having no causes and conditions' means no longer having the causes and conditions of the Buddhadharma, and also means denying causes and conditions.