止觀輔行傳弘決 10.8

10.8

Next, in citing the Mahāparinirvāṇa-sūtra to distinguish similarities and differences, where it says "derived from Kumārajīva's commentary" and so forth, Kumārajīva wrote no separate commentary on the Vimalakīrti-nirdeśa, but only the Annotated Sūtra together with the worthy masters such as Daosheng and Sengzhao. What is used in the present text encompasses the interpretations of Daosheng and Sengzhao in meaning. Comparing their explanations with the Mahāparinirvāṇa-sūtra, the names of the six masters are identical, but what they maintain has three similarities and three differences. The three differences are the second, fourth, and fifth, whose texts differ from one another. The three similarities are that the first in the Mahāparinirvāṇa-sūtra is the same as Kumārajīva's first, the third is the same as the sixth, and the sixth is the same as the third. In the sūtra, because King Ajātaśatru's karmic hindrances were activated, boils broke out all over his body, and no skilled physician could heal his body and mind. Six great ministers each addressed the king, saying: 'If one constantly grieves, grief will only increase. Just as with a person who loves sleep, sleep will become more abundant, and indulging in lust and wine is also like this. There are now great masters residing in their respective cities who expound such teachings to their disciples.' Pūraṇa taught that there is no black karma and no retribution of black karma, and that there are no superior or inferior actions. This is the same as the first passage of the Annotated Sūtra. The Annotated Sūtra says: 'All dharmas are like empty space; there is no karmic retribution,' and so forth. Second, Maskarin taught that the bodies of all sentient beings have seven factors, namely: earth, water, fire, wind, suffering, pleasure, and life-span. These seven dharmas cannot be harmed or destroyed; they remain unmoved like Mount Sumeru. Even if one strikes them with a sharp blade, no injury occurs; there is neither killer nor victim. Thus the text of the Mahāparinirvāṇa-sūtra differs from the second of the Annotated Sūtra. That second in the Annotated Sūtra says: 'Suffering and pleasure have no causes and conditions,' and so forth. Third, Sañjaya taught: 'Among all sentient beings, what a king does is sovereign like the earth, bearing both the pure and the defiled equally. The other three great elements are also like this, washing equally, burning equally, and blowing equally. Just as a tree whose branches are lopped off in autumn sprouts again in spring, because it sprouts again, what sin could there be? When one dies here, one is reborn here again. Retributions such as suffering and pleasure are not caused by present karma, but are due to the past. The present has no cause, and the future has no fruit; by observing precepts in the present, one blocks present evil retribution.' This is the same as the sixth text of the Annotated Sūtra. That sixth master in the Annotated Sūtra says: 'Sin, merit, suffering, and pleasure are all caused by previous lifetimes.' Fourth, Ajita Keśakambala taught: 'Whether one kills oneself or causes others to kill, stealing, sexual misconduct, lying, and so forth are also like this. If one slaughters a village, a city, or a country, or bestows gifts on sentient beings south of the Ganges, or slaughters sentient beings north of the Ganges, there is neither sin nor merit.' This differs from the fourth in the Annotated Sūtra. That fourth in the Annotated Sūtra says: 'One undergoes suffering in this life and receives pleasure in the next life.' Fifth, Kakuda Kātyāyana taught: 'Even if one slaughters all beings, if one has no shame, one does not fall into hell, just as empty space does not receive dust or water; if one has shame, one immediately falls into hell. All sentient beings are created by Īśvara; when Īśvara is angry, sentient beings suffer afflictions; when Īśvara is pleased, sentient beings are at peace and happy.' This differs from the fifth in the Annotated Sūtra. That fifth says: 'There is both existence and non-existence, answering according to the inquiry.' Sixth, Nirgrantha Jñātiputra taught: 'There is no giving and no receiving, no present world and no future world. Passing through eighty thousand kalpas, one is naturally liberated; whether sinful or sinless, it is completely like this. Just as the four great rivers all enter the great ocean without any further distinction.' This is the same as the third in the Annotated Sūtra. That third says: 'He maintains that the path of all sentient beings does not need to be sought; it is like a ball of thread rolling to its end.' Furthermore, the vinaya text cited in the Shizong differs again from this, expanding them into ten persons, though the doctrines are only six: first, Kāśyapa Pūraṇa; second, Maskarin; third, Gośālī; fourth, Ajita; fifth, Keśakambala; sixth, Modiye Poxiu; seventh, Kātyāyana; eighth, Xunruo; ninth, Vairāṭīputra; tenth, Nirgranthaputra. It then harmonizes them, stating: The first of the Nirvāṇa corresponds to this first; the second of the Nirvāṇa corresponds to these second and third; the third of the Nirvāṇa corresponds to these eighth and ninth; the fourth of the Nirvāṇa corresponds to these fourth and fifth; the fifth of the Nirvāṇa corresponds to these sixth and seventh; the sixth of the Nirvāṇa corresponds to this tenth. However, Tripiṭaka Master Kumārajīva personally went to the Five Indias, and his translations were brilliant and widely circulated in his time; how could the son be designated by the mother's name? The Shizong divides them into two persons, and I do not know the reason for this. Furthermore, although the surnames of the non-Buddhists are manifold, most belong to the Brahmins. Taking the Brahmin surnames as a whole, they are the most supreme among surnames. As the tenth fascicle of the Dīrghāgama says: 'There was a māṇava named Ambaṭṭha who came to the Buddha with five hundred disciples and spoke thus: "Kṣatriyas and other castes constantly revere the Brahmins." The Buddha thought that he should subdue him, and so spoke to him: "What is your surname?" He answered: "The surname Kaṇhāyana." The Buddha said: "You are the lineage of a slave of the Śākyas." The five hundred disciples all raised their hands and said: "This māṇava is of a true noble clan, handsome in countenance, endowed with eloquence, and able to debate with Gautama." The Buddha told the five hundred disciples: "If your master is inferior, you should abandon your master, and I will debate with you. If your master is superior, you should remain silent." Thereupon the five hundred disciples were silent. The Buddha told the māṇava: "Long ago in the past, King Okkāka fathered four sons: the first was named Ulkāmukha, the second Hastinīka, the third Rājyanirdeśa, and the fourth Alaṅkāra. These four sons, having incurred a minor wrongful charge, were banished to the Snow Mountains. King Okkāka had a maidservant named Diśā, who had relations with a Brahmin and thereupon became pregnant. She gave birth to a māṇava who could speak as soon as he touched the ground, and so he was named Kaṇhāyana. From then on, the Brahmin caste took Kaṇhāyana as their surname." He also asked the māṇava: "Have you previously heard the ancient senior Brahmins recount the origins of your clan and lineage, or not?" He remained silent, and even when asked a second time, he remained silent. The Buddha said: "If you do not answer after my third inquiry, Guhyaka, who holds a vajra pestle, is at your side and will split your head into seven pieces." At that time, the vajra-wielding yakṣa stood in the air above the māṇava's head, ready to strike with the pestle if he did not answer promptly. The Buddha told him: "Look up!" He looked up and saw him; having seen him, he was terrified, moved his seat close to the Buddha, and relied upon the World-Honoured One for rescue and protection. He said to the Buddha: "Let the World-Honoured One ask, and I will answer." The Buddha asked him, and he answered: "I have also heard the ancient senior Brahmins recount it." The five hundred disciples all raised their hands and shouted loudly: "The māṇava is of the lineage of a slave of the Śākyas!" The Buddha again thought: "I fear these five hundred disciples will arrogantly call him a slave. I should now employ skillful means to remove his designation of slave." He then told the five hundred disciples: "Do not consider this māṇava to be of the lineage of a slave of the Śākyas. The Brahmin was a great ṛṣi endowed with great majestic virtue. He defeated King Okkāka and demanded his daughter; because the king feared him, he gave him his daughter." Due to these words of the Buddha, he was spared the designation of slave.'