淨名經關中釋抄 2.4.1

2.4.1

"Regarding 'not cutting off afflictions': afflictions are empty in their nature, hence it is said they are 'not cut off'. The two vehicles cling to dharmas as afflictions having real existence; hence they cut them off and enter. Bodhisattvas awaken to the intrinsic emptiness of afflictions; hence they enter without cutting them off." "Regarding 'the seven latent defilements': greed, hostility, delusion, conceit, and doubt are five; view of identity, extreme views, and wrong views constitute the sixth, 'views'; and attachment to precepts and attachment to views constitute the seventh latent defilement of 'grasping'. The nine bonds are as [explained] previously." "Regarding 'At that time, World-Honoured One, I was silent': it should address: 'World-Honoured One, at that time I was silent'; it is simply due to the conciseness of the Sanskrit language that it is phrased thus." "Regarding 'Maudgalyāyana section': this is a Sanskrit sound. The Samayabhedoparacanacakra translates it as 'chickpea' (hudou). The Dharmaskandha says 'son of Maudgalyāyana'; here [in Chinese] it means 'son of mung bean' (lvdouzi). The new translation says 'gathering beans' (caishu). Furthermore, previously Śāriputra was foremost in wisdom and was rebuked concerning dhyāna concentration; Maudgalyāyana was foremost in dhyāna concentration and was rebuked concerning preaching the Dharma. The reason why, among the ten great disciples, these two were rebuked interchangeably is that concentration and wisdom are the gateways to the myriad practices; therefore, one must not lean one-sidedly toward concentration. If concentration is profound, wisdom will certainly be bright; if wisdom is bright, concentration will certainly be profound." "Regarding 'the Dharma has no self, etc.': the Hinayāna contemplation breaks down the self to realize non-self, realizing only the first fruit and so forth. Now, the Mahāyāna Dharma of the true mark is non-dual regarding self and non-self: since a self is not even attainable, how could a non-self be attainable? This is the true meaning of non-self in the true mark of the Dharma-nature. Realizing this non-self, one then attains the forbearance of non-arising dharmas. How could a great being of the seventh ground be identical to the Hinayāna?" "Regarding 'separating from birth and death': if there is birth in the prior limit and death in the posterior limit, then what lies in between is called 'lifespan'. Now the bodhisattva abides in the true mark of the dharmakāya; because it does not arise, there is no prior limit; because it does not cease, there is no posterior limit. Since there is neither prior nor posterior, the nature of a living being is empty." "Regarding 'extinguishing all characteristics': the Hinayāna says that existent dharmas have the four characteristics of arising, abiding, changing, and ceasing that transition into one another. Now the Mahāyāna Dharma-nature is intrinsically serene and extinguished, separated from the four characteristics." "Regarding 'separating from vitarka and vicāra': grasping at signs and giving rise to mind is said to be having vitarka and vicāra; leaving behind signs and provisional names, there is therefore no vitarka or vicāra." "Regarding 'ten thousand dharmas and ten thousand conditions': because among the ten thousand dharmas there is no fixed dharma, there is 'no dharma'. Because conditions have no fixed condition, there are 'no conditions'. For example, if the body is the bodhi-realm, being composed of many conditions, it has no dharma. Just as infant, child, youth, adult, and elder are formed by many conditions, form has no fixed form." "Regarding 'the Dharma does not belong to causes': deluded dharmas have arising and cessation, and therefore belong to causes and conditions; the true Dharma is neither arising nor ceasing, and therefore does not belong to causes and conditions." "Regarding 'unmoved by all extremes': because it leaves behind the four propositions, it is unmoved by all extremes." "Regarding 'separating from contemplative practice': the deluded consciousness conditions signs and arises; conditioning signs is called 'contemplation'. True wisdom illuminates signlessness; being signless, there is no contemplation. Furthermore, when the mind that grasps at signs conditions arising and conditions signs, it is called 'practice'. When the mind that separates from signs has no arising, because there is no arising it does not practice." "'Kāśyapa' is translated here as 'tortoise', taking the sense of brightness, because it knows the three periods of time. Or it is called 'drinking light', which also means brightness. Here the dhūta [practices] are rebuked. The Hinayāna shakes off and remains untainted and unattached with respect to the four necessities, considering few desires and contentment to be dhūta. Now, regarding the triple world, the five aggregates, bodhi, and nirvāṇa, like the prajñāpāramitā, Vimalakīrti's great matter shakes off without grasping or abiding, and calls this dhūta. Therefore the Lotus Sūtra says: 'This sūtra is difficult to uphold; if one can uphold it, this is called keeping the precepts and practicing dhūta.' Furthermore, the Suvikrāntacintidevaputra-paripṛcchā Sūtra says: 'Dhūta means shaking off; if one can skillfully shake off greed, anger, delusion, the triple world, and the six sense bases, I say this person can skillfully shake off. Shaking off like this, neither grasping nor discarding, neither cultivating nor attaching, I say this person is skilled in dhūta.' 'Dhūta' is translated here as 'shaking off'. Furthermore, in practice there are two kinds of dhūta: First, according to the season. As in the Brahmajāla Sūtra, traveling in the two months of spring and autumn; the meaning is that because winter and summer are extremely cold and hot, one observes the retreat, whereas in the moderate temperatures of spring and autumn, one travels as appropriate. Second, according to conduct: there are twelve. The Dharmaguptaka Vinaya says: 1. possessing only three robes; 2. rag robes; 3. always begging food; 4. not practicing remaining food; 5. one sitting; 6. one portion of food; 7. araṇya (translated here as 'soundless place'); 8. charnel ground; 9. under a tree; 10. sitting in the open; 11. sitting anywhere; 12. always sitting." "Regarding 'yet unable to be universal': Kāśyapa's practices among all the śrāvakas were superior in two ways. First, intentional non-universality; the bodhisattva has great compassion without conditions and thus can be universal. Next, he rebukes him separately, saying: 'Abiding in the equal Dharma, you should beg for food in succession.' He rebukes the śrāvaka dhūta: begging for food merely sustains the five aggregates with few desires; it is not like the bodhisattva firmly abiding in right contemplation to sustain the dharmakāya. The dharmakāya does not eat; the body encompasses harmony, and the dharmakāya does not receive a body of the triple world." "Regarding 'the characteristic of an empty village': a village has two types. The first is the characteristic of an external village: towns and settlements. The second is an internal village: the six sense organs. Thus the Suvarṇaprabhāsa says: 'The village of the six senses is the dwelling place of thieves.' If an external village has people, gentlemen, and ladies, it is worth viewing; if it is an empty village without people, having only robbers, tigers, wolves, corpses, and poisonous snakes, it is not joyful. If a bodhisattva's six senses possess the eight hundred virtues and twelve hundred virtues as in the Lotus Sūtra, it is like a village that has people. Now an ordinary being's six senses are empty and devoid of virtue, possessing only the poisonous snakes of the three feelings, the robbers of wrong views, and the corpses of deluded thoughts; therefore they are not joyful." "Regarding 'not abandoning the eight wrongs': if one abandons the eight wrongs and enters the eight liberations, this is the Hinayāna's food of dhyāna joy. If one does not abandon the eight wrongs and enters the eight liberations, this is the Mahāyāna's food of dhyāna joy. If one abandons the eight wrongs and enters the eightfold noble path, this is the Hinayāna's food of Dharma delight. If one does not abandon the characteristics of wrong and enters the correct Dharma, this is the Mahāyāna's food of Dharma delight. Therefore, what follows demonstrates the Mahāyāna's food of Dharma delight and dhyāna joy, rebuking Kāśyapa's two Hinayāna foods." "Regarding 'neither having afflictions, etc.': the Mahāyāna's equal food of Dharma delight is inherently pure, and therefore neither existent nor non-existent. The nature of the mind is serene and extinguished, which is the equal food of dhyāna joy; therefore concentration has neither entering nor emerging. Samsāra and nirvāṇa are equal, and therefore one abides in neither." "Regarding 'not consuming the alms of others in vain': in the Hinayāna, committing the four grave offenses is 'food of theft'. Not being diligent in the three karmas—meaning the superior faculties not sitting in meditation, the intermediate faculties not chanting and reciting, and the lower faculties not managing sangha affairs—is 'food of debt'. A person of the first fruit eats as 'food of mutual assent'. An arhat eats as 'food of one's own', because he is worthy of offerings. Now in the Mahāyāna, if one does not generate the bodhimind and abide in equal contemplation, one is not a true renunciant; therefore, all such instances are called consuming the faithful offerings of others in vain." "'Subhūti' is translated as Shanji ('Well and Auspicious'), also called Kongsheng ('Born of Emptiness'), and also called Shanxian ('Well Manifested')."