肇論疏 3

English (machine translation) 3

Language: English

3.2

Treatise on the Namelessness of Nirvāṇa, with a Memorial Presented to Yao Xing, Sovereign of Qin.

This fourth treatise clarifies the fruit and expounds the teaching of nirvāṇa. The text of the treatise has two parts: first the memorial, second the treatise. Now, the first is the memorial. It states that the Way of nirvāṇa is subtle and transcends words and forms; if words and forms are indeed cut off, how could it have a name? That it has a name is a provisional designation for nirvāṇa. Since it is called a provisional designation, in reality it is nameless. Now, in order to clarify the real, he says 'Nirvāṇa is Nameless'. Master Sengzhao originally composed this treatise for the King of Qin; when the treatise was completed he presented it to the King of Qin, hence there is this memorial. A memorial (biao) means to manifest (biaozhang); because it manifests one's own mind, it is called a memorial. From ancient times there have been four Qins: Qin Shi Huang was the first, named the Extinct Qin. Fu Jian was the second Qin, named the Former Qin. Under Yao Chang was the third Qin, named the Later Qin. Under Juqu Mengxun was the fourth Qin, named the Bogus Qin. The King of Qin mentioned here is Yao Xing, the son of Yao Chang of the Later Qin. Xing's courtesy name is omitted. Some manuscripts have 'Sovereign of Qin'; 'sovereign' also means king. The Baihu tong says: 'A king (wang) means to go to (wang).' That toward which all under Heaven turn and go is therefore called a king.

3.4

'Sengzhao states:'

3.5

The text of the memorial has two parts: first he briefly praises the King of Qin, and second he clarifies the occasion for composing the treatise. The first text has four parts: first, praising the King of Qin; second, narrating nirvāṇa; third, making known the state's benevolence; fourth, his own humble retirement. Now, this is the first. 'Zhao has heard that Heaven attains the One to become pure': the Laozi says: 'Heaven attains the One to become pure; Earth attains the One to become tranquil; valleys attain the One to become full; the myriad things attain the One to be born; lords and kings attain the One to rectify (pronounced zheng; because the First Emperor's name was Zheng, people at the time tabooed zheng and pronounced it as zheng) all under Heaven.' Master Sengzhao briefly adopts its sense, altering the wording slightly. 'I prostrate and reflect that Your Majesty is sagacious, wise, reverent, and luminous': sagacious means sagely; wise means intelligent; reverent means respectful; luminous means understanding. The Zilin says: 'Your Majesty (bixia) refers to the steps of the hall.' This means one dares not directly point to the sage, but addresses beneath the steps of his hall. (Understand that this explains the phrase in reverse.) 'The Way accords with the spirit': the wording is inverted; it means the spirit accords with the Way. 'Wonderfully tallying with the center of the ring': the phrasing comes from the Zhuangzi, and here it illustrates the Middle Way principle of non-arising. The Inner Chapters of Zhuangzi says: 'When that and this cease to find their opposites, this is called the hinge of the Way. Only when the hinge grasps the center of the ring can it respond without end.' Guo Xiang's commentary says: 'Right and wrong alternating endlessly in succession is called the center of the ring. The center of the ring is empty.' Here it means the King of Qin wonderfully tallies with this. 'There is no principle he does not encompass': having tallied with the center of the ring, all principles are encompassed; hence it says 'there is none he does not encompass.' 'Therefore he can move his blade through the myriad affairs': moving the blade and the myriad affairs are explained as before. 'Promoting the Way throughout the day': this is just promoting the Way throughout the day; the words are inverted. 'His majesty covers the common folk, and handing down texts he establishes models': this means the King of Qin's majesty covers and reaches the common folk. 'Common folk' (cangsheng) means those born of Heaven (tiansheng). The Zhuangzi says: 'The azure of Heaven, is it its true color?' The Book of Documents says: 'That azure one, the azure above'; azure (cang) in all cases means Heaven. It means he hands down and displays texts to serve as worldly models. Some manuscripts have 'clothing and covering the common folk', which is also plausible. The commentary to the Xici of the Zhouyi says: 'clothing and covering the myriad things.' While possible, it is not as good as the former. 'Thus among the four greats within the realm, the king occupies one': the Zhuangzi says: 'The Way is great, Heaven is great, Earth is great, and the king is great.' Therefore they are called the four greats. Because the king can cover the common folk with majesty and hand down texts to establish models, he is ranked alongside the other greats.

3.6

'The Way of nirvāṇa' and so on.

3.7

Second, narrating nirvāṇa. 'It is that to which the three vehicles return': this means practitioners of the three vehicles all return to this Way. 'The abyssal treasury of the vaipulya': all Mahāyāna sūtras are called vaipulya. Among the twelve divisions there is the vaipulya division; vaipulya (fangguang) is just vaipulya (fangdeng). Because it is square and vast (fanghong) and correctly equal (zhengdeng), it is called vaipulya. Yet the words and traces explained in the vaipulya are not singular; all of them take nirvāṇa as the exhausting of principle, the full realization of nature, and ultimate without remainder; hence it is called an 'abyssal treasury'. 'Abyss' refers to an abyssal pool; 'treasury' refers to a storehouse. An abyssal pool has deep water; a storehouse has abundant wealth. The Mao Classic of Poetry says: 'Abyss means deep.' 'Vast, faint, and subtle, transcending the realm of seeing and hearing': vast and indistinct, without sound and without form; hence it says 'transcending seeing and hearing'. 'Its dark import is empty and profound, hardly to be measured by the ordinary sentiments of the multitude': to measure means to gauge. It means the purport and principle of nirvāṇa are dark and profound, not to be gauged by ordinary people. 'Hardly' (dai) means nearly. Nearly means closely (as pronounced). Closely, it is not something the sentiments of the multitude can gauge.

3.8

'Zhao, being an insignificant person,'

3.9

Third, making known the state's benevolence. 'Insignificant' means humble and slight, an expression of modesty. 'Humble' (wei) means among the multitude. 'Academy' (xuesi) refers to a place of learning and inquiry. The Rites of Zhou says: 'The market director always arranges stalls to handle goods.' In places of study, books and histories are displayed and cited just as the market stalls display the myriad goods. Si means to display. Here a place of practicing study is called an academy. 'Having been among Master Kumārajīva's disciples for more than ten years': he served Master Kumārajīva at nineteen and died at thirty-one, which is more than ten years. 'Although the various sūtras have diverse purports and their supreme paths are not singular': the Pañcaviṃśatisāhasrikā, Lotus Sūtra, and others each have their own purports. 'Yet regarding the single doctrine of nirvāṇa, I always took listening and studying as primary': he only speaks of listening to the doctrine of nirvāṇa, not the sūtra. In investigating the text of the treatise below, there are often places where he quotes the Nirvāṇa Sūtra; perhaps after Master Kumārajīva died he saw the Mahāparinirvāṇa Sūtra.

3.10

'Yet Zhao's talent and discernment are dull and deficient,'

3.11

Fourth is expressing modesty and stepping back. His understanding was dim and his talent short. The Book of Han says, "Meng means to receive [favours]." "Momo" means unclear. As for "exhausting my foolishness without ceasing, as if having an understanding," having completely exhausted his foolish mind and considering himself not to have ceased, he thereupon seemed to have an understanding. However, "having not undergone the leading chanting of eminent and superior [masters], I did not dare to decide on my own"; it seems he saw a newly translated manuscript of the Nirvāṇa Sūtra, but since there had not yet been an eminent and superior person to lecture on it first, he therefore says he did not decide on his own. "Unfortunately Master [Kumāra]jīva passed away, and there was nowhere to consult"; "unfortunate" means having no good fortune. With his late teacher already deceased, whom could he consult? "Yet Your Majesty's sage virtue is not solitary"; The Analects says, "Virtue is not solitary; it must have neighbours." "Divine accord" refers to being in accord with the divine principle. It can also mean the mind and spirit meet in accord without waiting for words. "Seeing it at a glance, the Way is present": The Zhuangzi Outer Chapters, "Tian Zifang", says, "Zhongni saw Wenbo Xuezi and did not speak. Zilu said, 'Master, you have long wished to see Wenbo Xuezi; why do you not speak when you see him?' Zhongni said, 'With a man like that, seeing him at a glance the Way is present; there is simply no place to introduce words.'" "Thoroughly exhaustive [kuaici]": The Shuowen says, "Kuai means joyful." "To instruct the latter-day world": therefore he was able to stir that profound wind and instruct this latter-day world. When it came to the time of Yao Xing, the Buddha-Dharma was greatly propagated; this refers to that matter.

3.12

From "One day I was fortunate enough to receive your reply to Marquis Song of Ancheng's inquiry on the ultimate doctrine of unconditioned action [wuwei]..." onward:

3.13

Second is directly clarifying the causes and conditions for composing the treatise. The text also has four [parts]: first, narrating the initial cause for composing the treatise; second, explaining the original intention of composing the treatise; third, reiterating the initial cause; fourth, reiterating the treatise's intention. Here is the first. Regarding the phrase "fortunate enough to receive your reply": after the demise of Dharma Master [Kumāra]jīva, Yao Xing explained the meanings of four subjects: first, explaining the meaning of "abiding in prajñā without abiding in phenomena"; second, explaining the meaning of "the sage emitting great radiant light"; third, explaining the meaning of "the three time-periods"; fourth, explaining the meaning of "the emptiness of all dharmas". In explaining the fourth meaning, he said: "As for the Way, it takes unconditioned action as its fundamental doctrine. If it is unconditioned, what further existence is there?" Marquis Yao Song of Ancheng wrote a letter challenging the first, second, and fourth, but did not challenge the third, on the three time-periods. In challenging the fourth meaning, he said: "I do not know what those who clarify the Way take as its essence. If they take the subtle as the essence, or if they take the subtle as the fundamental doctrine, although it precedes the truth, it is not ultimate. If they take non-existence as the subtle, there must inevitably be a cause of non-nonexistence. Since cause and designation are neither of them dark-merged, how could this be the non-dual Way? Hence the treatise says: 'To be free of non-existence must inevitably entail being present in existence. Existence and non-existence give rise to each other, like the forms of long and short.' This being so, the ford between existence and non-existence is precisely where extreme views dwell." Yao Xing replied to his challenges in order, and in resolving the fourth challenge he said: "My own intention took the Way merely to reside in unconditioned action, without realizing why it is the fundamental doctrine."

3.14

"Why is this? That sentient beings have long transmigrated is entirely due to clinging to desire."

3.15

This is fully clarified in this treatise. It was because of these words that Master Sengzhao composed the "Treatise on the Namelessness of Nirvāṇa". Here, the statement "fortunate enough to receive your reply" refers precisely to this letter. From "This indeed..." onward: what came before were the words of Yao Xing; from here onward, Master Sengzhao praises them. "Unless one's Way were equal to Mañjuśrī's": can means to mix; mou means to equal. (In Xuan Shi's view, can means to intertwine; his profound Way intertwines with that of the great sage Mañjuśrī. The meaning of mou as equaling is not yet clear.) These two bodhisattvas: one is a bodhisattva at the ground of Dharma-prince, and one is a bodhisattva with one life remaining. "Who could correct it?" Because he is on a par with these bodhisattvas, he was able to act like this. "Causing the sage's teaching, having rolled up, to unfold once more, and the hidden principle, having submerged, to become apparent again": because he proclaimed the profound Way to serve as a moat and rampart for the Dharma, therefore, although the Buddha's teaching had rolled up, it now unfolds again; although the hidden principle had submerged, it now becomes apparent again. Lun means submerged. "Reflecting upon and relishing it with earnest devotion": reading and pondering it, relishing its flavor, he could not bear to put it down; joy and awakening mingled in his heart, so that his hands moved and he danced without pause. "How could it merely be an eminent model for that time?" "How merely" means not only. Fan means model. Fang means the future. The Zhuangzi Commentary says: "Wherever fang is used, it refers to the approaching future."

3.16

From "However, the sage's purport is deep and profound..." onward:

3.17

Second is the original intention of composing the treatise. Because Yao Xing's purport was profound and abstruse, he composed the treatise to clarify and set it forth. "It can serve as a master for those seniors and rescue eminent scholars": "seniors" refers to senior-virtue monks; "eminent scholars" refers to laymen of high talent. This means Yao Xing's words can serve as a master to senior-virtue [monks] and can rescue highly talented laymen who cling to delusions. "Fearing that those of the class of verbal titles might not yet fully grasp Your Majesty's intention": "verbal titles" refers to those who cling to conventional names and titles; because the principle they see is subtle and the words concise, they have not fully grasped Yao Xing's intention, and so he composed the treatise to clarify it. "Hoping to model it on Confucius's composition of the Ten Wings for the Changes": shu means to hope. Confucius composed the Ten Wings to assist in completing the Way of the Changes; I now compose Ten Expositions to assist in completing the intention of Sovereign Yao. Regarding the Ten Wings, an ancient authority gives two explanations. The first says: Eight Trigrams is one, Explaining the Trigrams is two, Order of the Trigrams is three, Miscellaneous Trigrams is four, Hexagram Statements is five, Line Statements is six, Judgments is seven, Image Statements is eight, Appended Statements is nine, and Commentary on the Words is ten. The second says: the Changes has upper and lower canonical texts, each having Judgments, Image Statements, and Hexagram Statements, which make six; Commentary on the Words is seven, Appended Statements is eight, Explaining the Trigrams is nine, and Miscellaneous Separated Trigrams is ten. "How could I covet profuse words?" This means he did not seek many words. Mao Chang's Commentary on the Odes says, "Feng means luxuriant." "Planning to broadly display the hidden purport": calculating to broadly display Sovereign Yao's hidden purport. The treatise contains nine refutations and ten expositions: "refutation" means objection; "exposition" means reply. The Shuowen says, "Yan means the flowing of water." The meaning here is the same. "Extensively gathering diverse scriptures to rely on proofs and establish metaphors": broadly gathering diverse texts to serve as evidence and metaphors; it can also mean adducing metaphors to prove and accomplish it. "To respectfully set forth Your Majesty's principle of the Nameless": to praise and set forth the principle of the namelessness of nirvāṇa. "How could I say it reaches into the divine mind?" He states of himself that he cannot reach into or access Sovereign Yao's mind, nor can he fully exhaust the principle to match the Buddha's intention. One edition says: "Reaching into is a colloquial expression." "I merely use it to imitate and model the profound gate": "imitate" means to take as a standard; "model" means to pattern after. He patterns after the gate of the profound principle, distributing and proclaiming it to students.

3.18

From "The final chapter of the treatise says..." onward:

3.19

Third is reiterating the initial cause. The final chapter of Yao Xing's explanation of the first topic contains these words. It says: "Lately, the various masters' explanations of ultimate truth have taken it to be like this, diverging excessively far." Jing means far; ting means direct. This means that like an object going straight and far, it proceeds directly without being able to turn back. There is this class of people, and one laments them deeply. Now Sovereign Yao considers that the various masters say ultimate truth is grandly empty and utterly empty, diverging excessively from normal bounds and surpassing human sensibilities. "If there were no sage, who would know the non-existent?" This is Sovereign Yao's objection to the various masters. "Truly as the luminous edict states! Truly as the luminous edict states!" Sengzhao affirms and establishes this. "Now the Way is indistinct and shadowy": Laozi says, "Indistinct and shadowy, within it is a thing; shadowy and indistinct, within it is an image." Indistinct and shadowy means indeterminate; shadowy and dark means deep and profound—the Shuowen explains it thus. "If there were no sage, who would roam with the Way?" This means there is a sage who realizes the sacred Way and wanders together with the Way. From "Recently the various scholars..." onward: this says that when these scholars heard of the great void, they were hesitant and resentful in their hearts. The Guangya says: "Chouchu means hesitant." The Cangjie pian says: "Yangyang means resentful and aggrieved." Here it means resentful and aggrieved, harbouring resentment. "Fortunately, they encountered your exalted judgment, and the doctrinal path became distinct": this says the various people had good fortune in encountering Sovereign Yao's exalted judgment, and their minds became clearly resolved (pronounced with the fanqie hu-liang; the Cangjie says it is the sound of tearing silk). "Those who knock at the barrier densely ascend the profound chamber": "knocking" means striking; "barrier" means the barrier of the profound gate; "clique [chou]" means class. (Wei is pronounced with the sound of wei); the Cangjie says, "It is the appearance of luxuriant vegetation." This means students vie to enter the profound gate like luxuriant vegetation. From "It truly can be called..." onward: he praises Sovereign Yao's words as being like the turning of the wheel of the Dharma once more.

3.20

From "Now this work of expounding the treatise..." [onward]:

3.21

Fourth is reiterating the intention of the treatise. "Expounding the treatise" refers to the respondent. "Detailing distinction" means exhaustively distinguishing with thorough subtlety. "Extinguishing that vast expanse": extinguishing; putting an end to those traces of words, vast, empty, and tranquil. "Refuting discourses beyond the realm": the Zhuangzi says, "Beyond the six directions, the sage acknowledges its presence but does not discuss it; within the six directions, the sage discusses but does not debate." The Spring and Autumn Classic says, "Regarding the intentions of former generations, the sage debates but does not delineate." Now he clarifies the subtleties beyond the six directions; therefore, he refutes Zhuangzi's discourse that one does not speak of what is beyond the realm. "Listed in articles as follows": listed in articles and documented in records as follows; "to the left" means following below. From "If it slightly accords with the imperial intent..." onward: it may accord with Sovereign Yao's intention, or it may accord with the Buddha's intention; hence he says "if it slightly accords." "If there be any error, I hope to receive your instruction": if there are mistakes or errors, he humbly hopes to receive guidance and instruction.

3.22

The Nine Refutations of the Treatise on the Namelessness of Nirvāṇa: (1. Usurping the Essence, 2. Inquiring into Transcendence, 3. Searching for the Profound, 4. Questioning Gradation, 5. Blaming Differences, 6. Interrogating Gradualness, 7. Censuring Activity, 8. Exhausting the Origin, 9. Examining Attainment); the Ten Expositions: (1. Opening the Doctrine, 2. Establishing the Essence, 3. Transcending the Objective Sphere, 4. Wondrous Presence, 5. Distinguishing Gradations, 6. Harmonizing Differences, 7. Clarifying Gradualness, 8. Motion and Stillness, 9. Penetrating Antiquity, 10. Profound Attainment).

3.23

Regarding the passage beginning with "Niyue, nihuan, niepan": these few words vary across different editions. Some place them before the "Nine Refutations", some after the "Ten Expositions", and some after "Opening the Fundamental Doctrine". I consider placing them before to be more convenient, and take this as definitive. There are also editions that place the title of the treatise Niepan lun before these words and after the memorial text, and only then state "nihuan, niyue", and so forth; this is also acceptable. When ancients translated the scriptures, they mostly called it niyue first, next nihuan, and later niepan; hence it is said that they appeared differently earlier and later. As for the statement "differing as Chu and Xia": Xia is the central state, while Chu is a peripheral state. The Book says: "The barbarian tribes having rulers are not equal to the various Xia without." The commentary states: "The various Xia means the central state." The reason Xia is called the central state is that Huangfu Shi'an's Diwang shiji states: "Yu was enfeoffed as the Earl of Xia, south of the region beyond the borders of Yuzhou in the Yu gong. Before the Qin and Han, it belonged to Yingchuan, originally the land of Han, which is present-day Yangzhai in Henan. He avoided Shun's son at Yangcheng in Yingchuan, present-day Heyangcheng. The Xia received the abdication at Pingyang, or at An'yi." (Xuanshi states: Although the commentator cites so many ancient traces to explain the Central Xia, these are merely non-Buddhist books. The texts of the Duke of Zhou and Confucius discuss this Central Xia of the Nine Regions of the Great Tang, and fail entirely to grasp the treatise's intention. Why is this? Why did Master Sengzhao, the author of the treatise, explain the distinctions among these three names—niyue and the others? He was merely stating that the names vary among the five regions of India in the West, and that although the names differ, their meaning is one. The reference to "Chu and Xia" means that the languages of the five regions of India are compared to the distinction between Chu and Xia here in the Great Tang. Just as people of Wu in the Great Tang call fire hui, designate water as chui, and call coming li, though the pronunciations differ, their meanings are identical. How could one take the land east of the Congling Mountains as the central state? The central state refers exclusively to the five regions of India. In terms of the four continents, the five regions of India are also the center. In terms of the trichiliocosm, the five regions of India are also the center; therefore, the Buddhas of the three periods of time appear in the world in the central state of Central India. May the wise examine this carefully. Next, the commentator states: As for "Xia", the Baihu tong says: "Xia means great"; this implies that because it occupies the center and dwells in greatness, it is called Xia.) Regarding the "nine refutations and ten expositions": there are nine objections and nine replies, making eighteen in total. The single topic of "Opening the Fundamental Doctrine" is the root of the replier, and also belongs to the replies; therefore there are ten expositions, forming nineteen chapters in all. "Refutations" refers to breaking down the intention of the objector. "Expositions" refers to expounding and clarifying the intention of the replier. The Xiaoya states: "Yan means to broaden." Although this has already been stated in the memorial, it is briefly explained again here.

3.24

Opening the Fundamental Doctrine, Chapter 1

3.25

The treatise has nineteen chapters; the present first chapter opens the fundamental doctrine of nirvāṇa, just as the beginning of the Classic of Filial Piety has the chapter 'Opening the Fundamental Doctrine and Illuminating the Principle'. Now, wishing to speak of the Great Way, it cannot be revealed without words; therefore, it also sets forth words to open the fundamental doctrine. As for 'Nameless says', the fundamental doctrine of Great Nirvāṇa takes namelessness as its core; hence it says 'Nameless'. As for 'the sutras speak of nirvāṇa with remainder and nirvāṇa without remainder', both Mahāyāna and Hīnayāna sutras commonly contain this teaching. 'Nirvāṇa' in Qin language is 'unconditioned' (wuwei), and is also called 'extinction and crossing over' (miedu). Nirvāṇa is a Sanskrit word, which does not exist in this country. Why? Since the invention of writing, [this land] has spoken only of human affairs; as for nirvāṇa and prajñā, they had never been discussed. Zhuangzi says: 'Beyond the six realms, the sage reserves [judgment] and does not discuss'—this is precisely its meaning. Since this land lacked such words, it was unknown how they should be translated; to now say 'unconditioned' or 'extinction and crossing over' is merely translating the sense. Master Sengzhao lived during the Later Qin; hence he says 'Qin language'. 'Subtly transcending the conditioned' means that while not destroying conventional designations, it is designated as 'unconditioned' and so forth; being utterly distinct, it is subtly transcendent. 'The great affliction is eternally extinguished': the great affliction is the body. Furthermore, calling this body an affliction does not necessarily mean only the physical body. Laozi says: 'The reason I have great afflictions is that I have a body; when I have no body, what affliction do I have?' 'Crossing beyond the four floods': the flood of desire, the flood of existence, the flood of ignorance, and the flood of views. 'This is indeed the resort of mirror images, the hidden dwelling transcending designation': the sutras say that all phenomena are like images in a mirror, leading practitioners to return to this place. It can also simply mean that the essential nature of all phenomena is fundamentally empty from the very beginning, like images in a mirror; when everyone awakens to this, it is nirvāṇa. Nirvāṇa is empty of inherent nature; this means that this nirvāṇa is ultimately empty in its nature. Universally realized by all Buddhas, it is the peaceful, hidden, and profound dwelling. 'Yet it is said to have remainder or be without remainder': this refers to the sutras. 'Truly these are distinct titles for emerging and dwelling, provisional designations in response to beings': the character chu ('dwelling') is read in the rising tone, not the departing tone of chuchu ('going forth and staying'). 'Emerging' means coming forth; 'dwelling' means entering or abiding. Thus, whether Great Nirvāṇa is named 'with remainder' or called 'without remainder', there are not separate essences of existence and non-existence. Just as calling 'eyes' mu, or like the left eye and right eye being one in meaning, so we know that emerging and entering differ yet are one. Therefore, the distinct titles of emerging and dwelling are merely provisional designations posited in response to beings. 'Truly' (liang) means truly so. When the sage emerges, it is [termed] 'with remainder'; when he dwells, it is 'without remainder'. To those who should see emergence, he emerges for them; to those who should see dwelling, he dwells for them; hence it says 'in response to beings'. As for 'I shall venture to speak of it': the Lesser Odes say that chang ('venture') means 'should'. It means one should venture to speak; the expression comes from the Zhuangzi. 'Now the Way of nirvāṇa': this means the Way of nirvāṇa is as explained below. 'It is silent, empty, and vast, and cannot be grasped by form or name': this Way transcends words and forms. Now, exhausting forms lies in forgetting words; words being forgotten lies in formlessness. What forms cannot form is not a form; what words cannot speak is not a word. If it is neither form nor word, it should not be imaged in words; not being imaged in words, it is still, profound, empty, penetrating, and vast; hence it says 'it cannot be grasped by form or name'. 'Subtle and formless, it cannot be known with a conscious mind': this means it is beyond the reach of thought and reflection. 'Transcending the multitude of existents to ascend into obscurity, measuring the great void to be everlasting': it transcends the three realms and the twenty-five states of existence, rising high and far beyond all things, its measure equal to the dharmadhātu and the vast empty space, unable to be calculated by dust, sand, or calendars; hence it says 'measuring the great void to be everlasting'. 'Following it, one cannot obtain its traces; greeting it, one cannot discern its head': fu means not; wang means without; tiao means to look aside; sui means to pursue behind. Seeking, one cannot find the traces of nirvāṇa; looking, one cannot see the head of nirvāṇa. Laozi says: 'Greeting it, one does not see its head; following it, one does not see its rear. Hold to the Way of antiquity to master the existents of today; to know the ancient beginning is called the guideline of the Way.' He borrows this idea to speak of the Way. 'The six destinies cannot contain its arising': generally, the arising of things does not exceed the six destinies; this means the six destinies cannot encompass its life. 'The power of carrying cannot transform its substance': the great power of impermanence can carry all things, yet it cannot transform the substance of nirvāṇa, clarifying that nirvāṇa has no substance. 'Vast and indistinct, as if existing, as if non-existing': this means vast and boundless without known edges, indistinct without a fixed location. Not pertaining to existence or non-existence, it is therefore called 'as if existing, as if non-existing'. 'The five eyes cannot behold its form, the two hearings cannot hear its sound': the five eyes are the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye. The two hearings are the two ears; also, the divine ear and the human ear. The five eyes not beholding its shape clarifies that it is formless; the two hearings not hearing its sound clarifies that it is soundless. This means the Way of nirvāṇa is neither form nor sound. 'Dark and obscure, who can see it, who can understand it?': The Inner Chapters of the Zhuangzi say: 'The essence of the ultimate Way is obscure and dark; the culmination of the ultimate Way is dim and silent.' Now it clarifies that the substance of nirvāṇa surpasses even this; being deeply hidden and obscure, it is difficult to fathom or understand. 'All-encompassing, there is nowhere it is not present, yet it independently sweeps beyond existence and non-existence': mi means pervasive; lun means penetrating. This means the Way of nirvāṇa not only pervades and penetrates sentient and insentient beings, but also transcends sentient and insentient beings; hence it says 'nowhere it is not present'. It is also like pulling free beyond existence and non-existence; 'beyond' (biao) means outside. 'However, he who speaks of it misses its reality': as for the following text, nirvāṇa is wordless—to speak of it misses reality. Nirvāṇa is non-knowing—to know it turns into folly. Nirvāṇa is not existent—existence contradicts its nature. Nirvāṇa is not non-existent—non-existence injures its substance. Speaking of folly, being without knowing and without seeing resembles stupidity. The Pañcaviṃśatisāhasrikā Prajñāpāramitā says: 'Because form is dull, prajñā is dull'; this is precisely its meaning. 'Therefore Śākyamuni closed his chamber in Magadha': because the principle cannot be spoken, he therefore closed his chamber and shut his mouth. Regarding the event of closing the chamber, some say: when the Buddha first attained awakening, he wished to convert Kāśyapa. Devising an expedient means, he went there to lodge. They thereupon placed the Tathāgata in the chamber of a poisonous dragon. The poisonous dragon wished to harm him, but he subdued it into his bowl, displaying the teaching of the Dharma; this meaning is like closing the chamber (Xuanzhi remarks: this explanation is incorrect; the explanation below is correct). It simply means that when the Tathāgata first attained awakening, he contemplated for three weeks without speaking, resembling closing the chamber without opening the door (this is very fitting). The Mahāprajñāpāramitopadeśa says: 'For fifty-seven days after the Buddha first attained awakening, he did not preach the Dharma.' This is the meaning of closing the chamber. 'Vimalakīrti shut his mouth in Vaiśālī': du means to shut or close. Vimalakīrti was in the city of Vaiśālī and questioned the bodhisattvas on the Dharma gate of non-duality. After each had spoken, he then questioned Mañjuśrī. Mañjuśrī said: 'In my view, that all phenomena are without words and without speech is the entrance into the Dharma gate of non-duality.' Thereupon Mañjuśrī asked Vimalakīrti: 'What is entering the Dharma gate of non-duality?' At that time, Vimalakīrti remained silent without a word. Mañjuśrī praised him, saying: 'This is truly entering the Dharma gate of non-duality, up to being without words and without speech.' Hence it says 'shut his mouth'. Also, because there are no words in the principle, words cannot attain the principle, and the principle cannot be spoken, he therefore did not speak. Subhūti, Śakra, and Brahmā have already been mentioned before. 'These are all because the principle governs the spirit, so the mouth remains silent': because the principle governs the spirit, the spirit has no words, and the mouth acts accordingly. 'How could it be said that there is no eloquence? It is that eloquence cannot speak of it': when the mind is about to grasp an object, thinking ceases; when the mouth wishes to explain, words fail; hence it says: how could there be none, it is only that it cannot be spoken. 'The sutra says: true liberation is free from words and reckoning': these passages represent the general meaning of liberation in the Nirvāṇa Sūtra, not the full text. 'The treatise says: nirvāṇa is neither existent nor non-existent': these represent the general meaning of nirvāṇa explained in the Mūlamadhyamakakārikā, also not the full text. 'Considering the composition of the sutras and treatises, could it be an empty fabrication?': The Lesser Odes say: xun ('consider') means 'to use'. It means that using the sutras and treatises to establish compositions is not an empty fabrication either; gou means to fabricate. 'Indeed, it has that by which it is not existent': guo means resolute and decisive. It means that nirvāṇa indeed has that by which it is not existent, and therefore cannot be spoken of as existent; 'non-existence is also like this' (it should also say: nirvāṇa indeed has that by which it is not non-existent, and therefore cannot be spoken of as non-existent. Pointing out existence being like this, non-existence is also like this; hence it says 'non-existence is also like this'). 'Why? Tracing its origin in the realm of existence, the five aggregates are eternally extinguished': fathoming the origin within the realm of existence, because the five aggregates are eternally extinguished in nirvāṇa, it cannot be said to exist. 'Pushing it to the realm of non-existence, the subtle spirit is inexhaustible': the Mao Commentary on the Classic of Poetry says that xiang ('realm') means place. Pushing and investigating nirvāṇa as entering into non-existence, the subtle, profound spirit cannot be exhausted; hence it says 'inexhaustible'. 'Embracing oneness, limpid and serene': embracing the single mark, limpid and without change (Xuanzhi remarks: nirvāṇa contains and embraces, meaning there is nothing it does not encompass. Governing through non-arising and emptiness of inherent nature, the myriad phenomena are of one principle. This principle is already free from alteration, serene and limpid). 'The myriad burdens are completely abandoned': the Shuowen says that juan means to abandon. It means the afflictions and burdens are all discarded. 'Penetrating thoroughly with the Way, spiritual without effort': this Way is spiritual and wondrous, who would wish to praise it? Thus it has no self. Even self is absent, who then would speak of effort or merit? 'Ultimate merit is constantly present': although without self and without effort, its merit is great. Being great, it is constant and not destroyed; hence it says 'constantly present'. 'Empty without alteration': the character dictionaries say that chong means empty. The essential nature of the Way of nirvāṇa is empty and void, what could it change into? Hence it says 'without alteration'. 'Existence and non-existence are terminated within': within nirvāṇa, it does not pertain to existence or non-existence, being fundamentally extinguished; hence it says 'terminated within'. 'Designations sink without': outside nirvāṇa, there are no designations. Designations mean names. Since it is said that nirvāṇa is nameless, how could names exist? 'Beyond the reach of seeing and hearing': the Zuo Commentary says that ji means to arrive; the Lesser Odes say that ji means to reach. It means nirvāṇa is like this. 'Obscure to the four formless realms': non-Buddhists attain the four formless absorptions, call them empty absorptions, and are born in the four formless realms taking them to be nirvāṇa, yet do not recognize true nirvāṇa; hence they are obscure. 'Tranquil and level, serene and expansive': yi means level. Laozi says: 'Looking at it and not seeing it is called level (yi).' Tai means unobstructed and expansive. Tranquil, empty, still, and calm, it is exceedingly empty and pure in itself. 'The nine currents thereby converge': the nine currents refer to the Daoist current, Confucian current, Mohist current, School of Names current, Legalist current, Yin-Yang current, Agriculturalist current, School of Diplomatists current, and the Miscellaneous current, also called the Minor Talks current. This means that these texts and languages are all taught by the Buddha and all converge in nirvāṇa; hence it says 'converge'. This is precisely what the Diamond Sutra means by: 'Therefore the Tathāgata says all dharmas are the Buddha Dharma.' 'All sages thereby merge in secret': the preceding phrase gathers dharmas, so there is no dharma that does not converge in nirvāṇa. This phrase gathers persons, so there is no person who does not converge in this Way; therefore the Tathāgata says how could all persons not be sages. Thus the Pañcaviṃśatisāhasrikā says: 'The Buddha is living beings, living beings are the Buddha.' Hence it says 'all sages thereby merge in secret'. 'This is the realm of the subtle and smooth, the country of the profound mystery': xi means subtle; yi means level; jing means realm; tai means great; xuan means profound; xiang means territory. Nirvāṇa is subtle and level, great and profound; what territory does it not pervade? Hence it says 'the realm of the subtle and level, the territory of the profound'. As for the following text 'Yet wishing to label it with existence or non-existence': the path of language is cut off in nirvāṇa, yet wishing to label its name or indicate its boundaries with existence or non-existence, how could that be possible? 'Is it not far off?': to say so, is it not far off? Hence it says 'miao zai'. Miao means distant.

3.26

Section Two: Examining the Essence

3.27

“Examining” (覈) means investigating reality. It means critically examining the essence of nirvāṇa, hence it is spoken of in this way. “The Named One says: Now designations do not arise in vain, and titles do not emerge of themselves”: “The Named One” is the challenger. The challenger maintains that nirvāṇa must have names and designations and cannot be said to have none. These two lines share a single meaning, both explaining that because there are causes and conditions, therefore names exist. “They are truly the real names for returning to the origin, the wondrous designations of the spiritual path”: The Zhongbenqi jing says: “All dharmas are fundamentally empty and without a master through causes and conditions; ceasing mental activity and reaching the fundamental source is therefore called being a śramaṇa.” Now, speaking of “returning to the origin” means reaching the fundamental source. “Spiritual path” refers to the wondrously spiritual Path. This refers to the Tathāgata’s great awakening first arising, the Buddha first achieving enlightenment. “The Dharma-body was first established”: first obtaining the five-part Dharma-body, namely morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. “Bathing in the pure stream of the eight liberations”: taking the eight liberations as a pure stream in which to bathe. Inwardly possessing the conception of material form while outwardly observing forms is the first liberation; inwardly having no conception of material form while outwardly observing forms is the second liberation; experiencing the pure liberation in one's person is the third liberation; the concentration of the sphere of empty space is the fourth liberation; the concentration of the sphere of consciousness is the fifth liberation; the concentration of the sphere of nothingness is the sixth liberation; the concentration of the sphere of neither-perception-nor-non-perception is the seventh liberation; the concentration of cessation [of perception and feeling] is the eighth liberation. These are found in the Pañcaviṃśatisāhasrikā Prajñāpāramitā and other sūtras. “Resting in the luxuriant grove of the seven factors of awakening”: taking the seven factors of awakening as a luxuriant grove in which to take rest. The awakening factor of analysis of dharmas, the awakening factor of energy, the awakening factor of mindfulness, the awakening factor of concentration, the awakening factor of joy, the awakening factor of equanimity, and the awakening factor of tranquility constitute the seven. These also appear in sūtras such as the Pañcaviṃśatisāhasrikā and the Nirvāṇa Sūtra. “Washing away the lingering dust from the beginningless [past]”: the lingering dust and defilements from the beginningless past, namely the subtle habitual propensities (vāsanā). “The three clarities reflect within”: “within” refers to the mind. These are the divine eye, [knowledge of] past lives, and [knowledge of] the exhaustion of taints. “The spiritual radiance shines brightly without”: “without” refers to the Dharma realm. “Fastening the armor (saṃnāha) at the initial mind”: saṃnāha-saṃnaddha is Sanskrit, translated as the four universal vows. When first generating the [bodhi-]mind, one first puts on these vows broadly. “Culminating in great compassion to rush to calamity”: ultimately, with a mind of great compassion, rushing to rescue sentient beings from their suffering and distress. “Looking up to grasp the profound root”: looking up to seek the root source of the profound principle. “Reaching down to lift those weak and lost”: “reaching down” is descending; “lifting” is receiving. It means the Great Sage descends to receive the weak sentient beings about to be lost, hence it says “reaching down to lift those weak and lost.” “Transcending the three realms to tread alone upon the great expanse”: “transcending” is crossing beyond; “stepping” is treading. The three realms are the triple world. The “great expanse” is the Mahāyāna. “Opening the level road of the eightfold correct path, flattening the even way for the multitude”: “opening” is initiating, initiating the eightfold correct path. Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration make eight. These appear in sūtras such as the Pañcaviṃśatisāhasrikā and the Nirvāṇa Sūtra. The “multitude” refers to sentient beings. The “even way” is like the level road mentioned above. “Spurring the divine steeds of the six supernormal powers”: The Guangya says: “Spurring means racing.” The Zilin says: “A steed is a thousand-li horse.” Galloping with the talented steeds of the six supernormal powers. The divine eye, [divine] ear, [reading] other minds, [knowledge of] past lives, [supranormal] powers, and the exhaustion of taints constitute the six supernormal powers. “Riding the peaceful carriage of the five vehicles”: “Vehicle” (衍) is from the Sanskrit mahāyāna; mahā is great, yāna is vehicle. Speaking of “five” refers to the five vehicles: the human vehicle, the heavenly vehicle, the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle. When these five vehicles enter the Tathāgata vehicle, all are called great; hence, “riding the five vehicles.” Regarding the “peaceful carriage,” the Quli says: “When a grand master reaches seventy and retires from office, he is granted a peaceful carriage and bestowed an armrest and cane. When traveling to the four directions he rides the peaceful carriage and calls himself ‘this old man’.” The commentary says: “A peaceful carriage is one ridden seated, like today's small carriage.” (Xuanzhi asked: “Since the Buddha rides that Great Vehicle, he should only be compared to a great carriage. Now calling it a seated carriage makes it seem small—why is that?” Answering on behalf of the commentator: “Since he is called ‘old man,’ age implies greatness. Subsuming the vehicle under the person: when the person is great, the carriage is great; it is both great and peaceful. Saying other vehicles are not yet peaceful, the Buddha vehicle is therefore termed a peaceful carriage. It is also like the previous meaning of the five vehicles: when the lesser vehicles enter the Tathāgata vehicle, all are called the Great Vehicle. The sūtra says: ‘This Great Vehicle is secure and blissful.’ This is precisely its meaning. This is the Middle Way, not like that of the Quli.”) “Even able to go forth into birth and enter into death, shifting along with things”: Responding to the birth of things is going forth; “going forth” is birth. Responding to the cessation of things is entering; “entering” is death. Advancing and retreating in accord with the mundane world, hence it says “with things.” “Shifting along” means advancing and retreating. “Reaching” means soaking and permeating. “Dispensing” means establishing. “Mother of transformations”: the correct Path can nurture the myriad things, just as children are born from a mother. The thousand changes and myriad transformations do not depart from the substance of the Path; the Buddha exhausts its source, hence it is called the “mother of transformations.” “The profound pivot”: “profound” means obscure and deep; “pivot” means the essential hinge. This means that the utmost principle is profound and the gateway of teachings is the essential hinge, which the Buddha exhausts completely. “Broadening the empty expanse without bounds”: opening wide the Dharma-realm expanse so that it has no boundaries, like the Lotus Treasury Adornment World-Ocean in the Avataṃsaka. “Illuminating the obscure with sarvajñā”: sarvajñā is Sanskrit, translated here as omniscience (all-knowledge). Shining upon the obscure and dark is called illuminating the obscure. It also means the light of the Dharma shines secretly, hence illuminating the obscure. “About to sever traces in the nine abodes”: “about to” is desiring to; “sever” is extinguish; “traces” are tracks. The “nine abodes” refers to the nine dwellings of sentient beings: within the desire realm, excluding the three evil destinies, taking humans and devas as one; within the four dhyānas, excluding the fourth dhyāna, taking the first three dhyānas as three; the Heaven of Non-perception as one; the four formless realms as four, making nine dwellings in total. The places where the nine classes of sentient beings dwell are the nine abodes. (Xuanzhi noted: “Since it says excluding the fourth dhyāna, and then says non-perception is one, isn't that precisely the fourth dhyāna heaven? Please examine this closely.”) “Forever submerging in the Great Void”: sinking long into empty space. “Yet with residual conditions not exhausted, lingering traces not obliterated”: residual conditions refer to the sentient beings that ought to be transformed and saved. Lingering traces refer to the bodily traces of the [nirvāṇa] with residue that have not yet vanished. (Xuanzhi noted: “All these words are the challenging arguments from the previous ninefold refutation. The meaning of the challenge is: Since he can broaden the empty expanse, shine with sarvajñā, and is about to sever traces, thus causing him to sink into identity with the Great Void where nothing at all remains, how could there still be sentient beings not yet saved, residual conditions not exhausted? And the Buddha's body still remaining, lingering traces not obliterated? If one simply reads the commentary, one does not see the intention of refuting and challenging at all. Now pointing out this text, it seems understandable; may the discerning examine it. If mistaken, do not sneer.”) Next, the commentary [explains]: “Karmic retribution is like the soul, and holy wisdom still remains”: the soul is the master of the body; having that body, there must be residual karma; karma must be experienced, and experiencing it is called retribution, such as paying the penalty of the wooden spear, eating horse barley, and so forth—these are matters of karmic retribution. It is still like the soul (hunpo): the soul necessarily abides in the body; having a body and having a soul directly incurs karma; hence it says “karmic retribution is like the soul.” “Like” (猶) means resembling. Thus the next line says “holy wisdom still remains.” “Remains” means persists. Since the Buddha still has wisdom and thought persisting, one knows that karma cannot be forgotten. (This is also the wording of the refutation and challenge; Xuanzhi's opinion.) The sūtra says: “Smelting and purifying dregs and defilements is like refining genuine gold.” The method of refining gold is washing it in water and smelting it in a furnace. It means the sage purifies defilements and dregs in this way. “The [nirvāṇa] without residue below”: reversing the [nirvāṇa] with residue above is the [nirvāṇa] without residue. “Of great troubles, none is worse than having a body”: bodily troubles are the greatest. “Worse” (若) means like, hence “none is like [it].” Intellectual stirring comes first, hence “none is prior [to it].” “Extinguishing wisdom to submerge in emptiness”: meaning sinking and submerging into identity with empty space. “A long journey”: a long road. “Without ceasing”: without stopping. The sūtra says: “Wisdom is a mixed poison; the physical form is shackles and manacles.” When wisdom departs from goodness, it ultimately exhausts the consciousness; like eating mixed poison, it ultimately harms the body. The Shuowen says: “Zhi are leg shackles; gu are hand manacles.” The text says that shackles and manacles are instruments that harm the body. “Deep silence becomes distant on this account; troubles and calamities arise on this account”: “deep” means profound; “silence” means quiescent. It means that having a body and having wisdom, discrimination, troubles, and calamities arise from them, while reaching the profound and subtle Path becomes distant; hence it says “deep silence becomes distant on this account; troubles and calamities arise on this account.” “Ashing the body and extinguishing wisdom, abandoning the form and ending cognition”: “abandoning” is casting away. It means since the body is such a source of trouble and calamity, it must be ground down and extinguished to be like ash and dust, and intellectual cognition must be cast away and cut off, so that there are no troubles or entanglements. “Inwardly, there is no toil of active contemplation; outwardly, the root of the great trouble is stilled”: inwardly, if there is no wisdom, then there is no mind of active stirring, nor the concern of examining contemplation; outwardly, if there is no body, then there is no affliction of cold and heat, nor the toil of provisions and expenses. “Aloof, forever separated from the realms of being below”: refers to the meaning of discerning that the nature of all dharmas is fundamentally empty. Aloof as if permanently parted from all realms of being, in reality there is no parting. Why no parting? Form is emptiness, and emptiness is form. Facing ordinary mortals who do not understand, it seems as if permanently parted; but when the sage's contemplation realizes its essence, not only is there no form, even emptiness does not exist. “Silent, with nothing heard”: having no sound, it cannot be heard; having no omens, it cannot be seen. “None knowing where it goes”: not knowing where it proceeds. “Like the lamp being consumed, the flame extinguished, oil and brilliance exhausted together”: Fascicle 9 of the Nirvāṇa Sūtra says: “The icchantika sees the Tathāgata’s ultimate nirvāṇa as like a lamp being extinguished, the oil and fuel exhausted together.” “Therefore, [the nirvāṇa] with residue may be designated as existent below”: concludes the challenge. It means that nirvāṇa with residue may be named existent, and nirvāṇa without residue may be named non-existent. “Admiring and esteeming the tranquil and silent”: those who cherish and value emptiness, hearing of the [nirvāṇa] without residue, rejoice, esteem, and seek it. “Increasingly revering the sage's achievements”: those who cherish and value existence, hearing of the [nirvāṇa] with residue, place faith in its merit and seek it. “This is the reason why classic texts handed down their writings below”: canonical texts and instructions handed down their written principles. This refers to the various Mahāyāna sūtras. The path trodden by the assembly of sages is therefore called “the ruts and tracks.” “Ruts” (gui) are the rules for making carts; “tracks” (che) refers to the wheel-ruts left by carts. “Causing those who cherish virtue to cut themselves off below”: those who cherish virtue, hearing that nirvāṇa is not existent, do not seek it; those who take emptiness as fundamental, hearing that nirvāṇa is not non-existent, do not learn it. “Cutting themselves off” means having no mind to seek; “without reliance” means having nowhere to lodge the mind. “No different from blocking ears and eyes within an eggshell below”: blocking the ears and eyes inside an eggshell and demanding discrimination of the gong and shang musical notes cannot be done. Veiling heavenly phenomena beyond the clouds and skies and demanding discrimination of black and white cannot be done. “Mystic phenomena” refers to heavenly signs. “Mystic” (xuan) is black; “obscure” is dim; “plain” (su) is white. “Yet the purport of the treatise ultimately knows not where to turn”: not knowing what it clarifies. “The profound path is thus self-contained and not revealed”: principles are accumulated and stored, hence not clearly revealed. “Contemplating quietly and searching deeply, there is nowhere to lodge one's thoughts”: having no place to settle one's mind. “How could it be said”: it does not mean. “Illuminating the great brightness in a dark room”: sentient beings are blind and ignorant as in a dark room; making this exposition now is not meant to illuminate a dark room to let them see. Sentient beings are without knowledge and hearing; making this exposition now is not performing profound sounds to let them hear. The Xiaoya says: “Zou and yi both mean to advance.”

First 27 of 64 passages. Read on

Linked texts (1)

肇論疏 — Classical Chinese