Mahāparinirvāṇa Sūtra Commentary (大般涅槃經義記)

This chapter, the "Adamantine Body" chapter, answers two questions in full: first, how one attains the Adamantine Body, and second, by what cause one gains unbreakable strength. Since these two causes are the same, they are answered together in one place. The title is given based on the first of these two, which is why it is called the "Adamantine Body" chapter. Although the text below discusses five types of bodies in detail, this chapter is named specifically for the Adamantine Body because not all five can be listed in the title, so it highlights the Adamantine aspect as it pertains to the first question. This chapter has four parts: first, it explains attaining the body; second, it gives a general summary of praise; third, Kashyapa expresses his understanding; and fourth, the Tathagata responds with approval. In the first section, the fruit is explained first, and then, when it is not yet known what the cause is, the obtaining of that cause is discussed. In the previous chapter, the cause came first and the fruit second. Here, building on that, the fruit comes first and the cause second. Within the explanation of the fruit, there is first a brief account, then a detailed one. "The Tathagata's body is the eternal body, even the Dharma body"—this is the brief account. A body that does not change is called eternal. A body that cannot be harmed by conditions is called unbreakable. This unbreakable quality is like a diamond in the worldly sense, so it is metaphorically called the Adamantine Body. A body that does not rely on nourishment is called "not a body of mixed food," and a body that is formed only through the Dharma is called the "Dharma body."

Here, the Buddha elaborates on this teaching. Kashyapa first asks a question, the Tathagata then answers, and after that Kashyapa expresses his understanding. The question has two parts: first, he cites what the Buddha has said, noting that he himself does not see it; second, beginning with "I only see," he cites the Buddha's manifestations and activities to describe what he does see.

In the first part, he describes what he sees as impermanent and subject to decay, and so on. "Decay" is used in contrast to "undecaying," "dust" in contrast to "diamond," "food" in contrast to "non-food," and so on—referring to the physical body of flesh and blood in contrast to the Dharma body. The passage beginning with "Why?" explains that because the Buddha entered nirvana, his body was not eternal. Since the Buddha had already explained this point many times, why would Kashyapa raise this question again? It was to prompt further explanation. Moreover, because people in the world cling stubbornly to their views, he wanted the Tathagata to demolish these attachments once more, so he raised the question again.

The answer has four parts: first, he rebukes based on what one sees; second, beginning with "The Tathagata's body is firm and unbreakable for countless eons," he instructs based on what one does not see; third, beginning with "Such merits form the Tathagata's body, which is not a body of food," he refutes based on the earlier rebuke, which also serves as an explanation; fourth, beginning with "You should now know that the Tathagata's body is like a diamond," he encourages based on the earlier instruction. In the first part, "Do not say" is the expression of rebuke.

In the second part on instruction, the text has three sections: first, explaining the vast merits; second, beginning with "The Dharma body of the Tathagata is fully realized," summarizing with praise; third, beginning with "Only the Tathagata knows," clarifying why Kashyapa did not see it earlier. In the first section, the instruction first refers to the past, then beginning with "The Tathagata, being no-body, is body," it instructs based on the present, and beginning with "At the time of nirvana, there is no nirvana," it instructs based on the future. The opening line, "The Tathagata is firm and unbreakable for countless eons," points to the essence to reveal the present. In the present section, the opening phrase "no-body is body" sets out the framework: having abandoned all flaws is called "no-body," while embodying all virtues is called "body." The passage beginning with "neither born nor dying" expands on this. Within it, statements that remove characteristics support the earlier "no-body," while descriptions of virtues reveal the "body." These distinctions can only be made in this broad, general way; one cannot minutely separate the no-body from the body. Beginning with "inexpressible," it summarizes and praises, linking back to the earlier distinctions of no-body and body. "Cannot be proclaimed" indicates it transcends verbal expression; "except for one mark" reveals it is free from characteristics; "except for one mark" shows it is not a single mark; "incalculable" shows it is not multiple marks.

In the later instruction, "At the time of nirvana, there is no nirvana" makes clear that in reality, there is no extinction.

Now I will broadly explain the teachings. The second section, "The Thus Come One's Dharma body is entirely realized," concludes the previous discussion. The third section, beginning with "Only the Thus Come One," explains why Kashyapa did not see the Buddha's true body. This is because the Buddha's body is known only by the Thus Come One, not by disciples or solitary realizers. Kashyapa, appearing as a two-vehicle practitioner, did not see it, so this passage is cited to explain his not seeing.

The second major section, the Thus Come One's teaching, is now complete. The third major section proceeds to use the earlier criticism to refute. This contains three clauses: the first two point to the Buddha's true virtues to refute what was seen, and the last points to the Buddha's manifestation of illness to explain what was seen. Among the first two clauses, "Such merits accomplish the Thus Come One's body, not composed of ordinary food," refutes Kashyapa's seeing only the food-body. "The Thus Come One's true body has such merits—how could it still suffer various illnesses?" refutes Kashyapa's seeing a body subject to impermanence and decay. The phrase "without danger" and so forth reveals the Buddha's steadfast power. The third clause explains that the Buddha manifests illness for the sake of sentient beings, which is why Kashyapa saw the Buddha's impermanent, decaying body.

The fourth major section uses the second teaching to encourage: first, encourage knowing that the Thus Come One's body is like a diamond; second, encourage contemplating that the Buddha's diamond body is not a food-body; third, encourage teaching the Buddha's Dharma body.

Now I will continue with the Buddha's extensive answer, and then Kashyapa expresses his understanding. In this section, first Kashyapa acknowledges the Buddha's earlier words, showing that he understands; next, he accepts the Buddha's earlier encouragement, showing that he constantly reflects on it; finally, he accepts the Buddha's encouragement, showing that he will proclaim the teaching.

Above we have discussed the fruit (result). Next, we discuss the cause. Kashyapa first takes the earlier question and uses it as a starting point. "Yes, the Dharma body is indestructible like a diamond" is his acknowledgment of the earlier teaching, while "but I am unable" begins his subsequent question.

The Buddha's answer has two parts: first, he clarifies that protecting the Dharma serves as the cause of the body; second, beginning with "therefore, lay protectors of the Dharma should carry swords," he clarifies the virtuous conduct and appearance of those who protect the Dharma.

The first part has four sections: first, a brief explanation that protecting the Dharma is the cause of the body; second, beginning with "in the past," a brief citation of his own example as proof; third, beginning with "those who protect the Dharma do not receive precepts," a detailed explanation that protecting the Dharma is the cause of the body; fourth, beginning with "in the past," a detailed citation of his own example as proof.

The first two sections are straightforward. In the third section, it first explains that laypeople who protect the Dharma do not receive the five precepts and do not cultivate proper deportment, and encourages them to abandon the lesser vehicle. In the lesser vehicle, a good lay practitioner does not carry weapons and therefore cannot protect the Dharma. For this reason, it says "does not receive," and "should carry swords" teaches them to practice the greater vehicle.

Beginning with "Kashyapa said," it discusses monastics protecting the Dharma. First, Kashyapa asks a counter-question to initiate the discussion: "If a monk is free from the need for protection, he is a true monk" — this takes the middle grade as the superior; "if he follows protection, he is a bald layperson" — this takes the superior grade and lowers it. Regarding the precepts, it says that a monk who proclaims that one should carry weapons cannot teach the Dharma to those who follow such practice. Now, those who follow such practice have violated the precepts and lack virtuous conduct, so they are called "bald laypeople."

The Buddha first admonishes him, saying, "Do not call such superior monks bald laypeople." Then he correctly explains, first clarifying the middle grade, then the superior grade, and finally revealing the inferior grade.

In explaining the middle grade, first it shows what is gained, then it explains what is lost, and finally it summarizes the faults. Regarding what is gained, first it shows the gain of self-practice: "providing for the body with just enough, practicing moderation, reciting scriptures" — this is cultivating virtuous practice. The gain of benefiting others is straightforward.

Next, it explains the loss. Although such a monk can do these things, "still he cannot roar like a lion" — he cannot proclaim the Mahayana teachings; "he is not surrounded by lions" — he cannot spread Mahayana practices or attract people through Mahayana goodness, so he is not surrounded by lions. He cannot go against conventions to guide and transform evil people, so "he cannot subdue what is unlawful."

In summarizing the faults, "such a monk cannot benefit himself or benefit sentient beings" — this summarizes the faults based on the losses above. "Although he can uphold" — this summarizes the faults based on the gains above.

Regarding the superior grade, first it shows what is lost, then it explains what is gained, and finally it encourages cultivation and practice. Regarding the loss, "providing for the body is always sufficient" means there is no practice of moderation.

In explaining the gain, "he can uphold the precepts" is the virtue of self-benefit, and "he can roar like a lion" is the virtue of benefiting others. This has three parts: first, he can proclaim the Mahayana teachings; second, beginning with "benefiting and bringing peace," he can spread Mahayana practices; third, beginning with "if there is a monk who can do this," he encourages people to protect and guard. In the first part, the beginning is general, and beginning with "in the sutras" it becomes specific.

The scriptures traditionally consist of twelve categories. Why then do we speak here of only nine? The explanation is this: the teachings, as set forth in various scriptures, are not fixed in their classification. Sometimes, combining the greater and lesser vehicles, there are twelve. In the lesser vehicle, eleven are taught, omitting the "Expanded Teachings," because the lesser vehicle has not yet set forth the principle of such expanded teachings. In the greater vehicle, all teachings are gathered under the "Expanded Teachings," for the greater vehicle aims to reveal this principle.

Thus, the *Bodhisattva Stages* states: "Among the twelve divisions, only the Expanded Teachings division constitutes the Bodhisattva canon; the remaining eleven are the canon of voice-hearers." This scripture is likewise, so the text below says that the eleven divisions are upheld by followers of the two lesser vehicles, while the one Expanded Teachings division is upheld by Bodhisattvas.

Alternatively, both the greater and lesser vehicles may each speak of nine divisions. As the *Lotus Sutra* says: "In the lesser vehicle, the predictions of future Buddhahood, the teachings spoken without being requested, and the Expanded Teachings are omitted, leaving only nine." Within the lesser vehicle, the principle of cultivating the path and attaining Buddhahood is not yet taught, hence there is no category of predictions. Its teachings are simple and easily understood, so there is no need for the "spontaneous teaching." It does not clearly explain the vast principle, so there is no Expanded Teachings division.

In the greater vehicle, the categories of narratives, parables, and dialectical discussions are omitted, leaving nine. Practitioners of the greater vehicle have sharp faculties and grasp things readily; they do not rely on narratives, parables, or dialectical discussions to arrive at understanding. Hence, these are set aside.

Or, depending on how the meaning is fully treated, both the greater and lesser vehicles may each have all twelve divisions. Here, however, we take one particular approach and speak of nine.

The phrase beginning with "In this way" serves as a general conclusion, summing up what has been stated.

In the second section, the text first cites the rules from the sutra, beginning with "If a monk keeps such items," and then, according to the precepts, prescribes the offense. Within this, it first explains how to administer the punishment in accordance with the precepts, and then, starting with "As the Thus-Come One has previously..." it cites teachings to confirm and clarify that such punishment is indeed appropriate.

For the third section, which urges people to protect the Dharma, it first raises the future obstacles that will arise. Starting from "If this Dharma teacher's life comes to an end," it reveals the benefits and urges action. Then, from "For this reason," it encourages people to guard against harm. This completes the explanation of the matter.

The third part then concludes with an exhortation, and its meaning is clear from the text itself.

Regarding the section on inferior monks, the phrase "such a broken-precept person is called a bald layman" refers to those who break the precepts and harm the Dharma teacher being labeled as "bald laymen." Those who uphold the precepts do not receive this name. This distinguishes the higher from the lower.

In the fourth section, extensive quotations are cited, and the text is divided into four parts: First, it recounts a past event, where a king of Germany was born in the Land of Akshobhya as the first disciple, meaning the foremost among the four fruits of the Hearer path. Juede was born there as the second disciple, being the second among the four fruits. Second, it concludes by encouraging the protection of the Dharma. Third, it connects the past and present, initially reconciling them, then praising the effects of protecting the Dharma through the phrase "Those who protect the true Dharma achieve such," and finally, the Buddha's disciple Kasyapa speaks to praise what has been accomplished. Fourth, it concludes by encouraging the protection of the Dharma. From here onward, the second part clarifies the virtuous conduct and appearance of those who protect the Dharma—first discussing the virtuous conduct and appearance of lay practitioners, then discussing monastics. In the former, the opening phrase "Therefore, lay protectors of the Dharma, etc." carries forward the previous encouragement, indicating that because those who protect the Dharma reap great rewards, they should carry weapons to protect those who uphold the Dharma. The passage beginning with "If one receives" then formally clarifies the virtuous conduct and appearance of Dharma protectors. Receiving the five lesser precepts but not carrying weapons to protect those who teach the Dharma is not called the Great Vehicle; not receiving the five precepts but carrying weapons to protect the Dharma is indeed called the Great Vehicle.

The Buddha then replied, first addressing the prior question and then answering the subsequent one, making clear that maintaining the precepts does not constitute a violation. The passage beginning with "This is called possessing" responds to the first question, explaining the qualities of a teacher. In the earlier part, the Buddha first admonishes, saying, "Do not regard such persons as breakers of the precepts."

The explanation that follows has four points: First, it cites the future obstacles that will arise. Second, it relates how Kashyapa asked what conduct should be adopted in such times. Third, the Buddha answers that it is permissible for monks who uphold the Dharma to adapt to worldly circumstances in their teaching—this clarifies that such monks commit no offense. Fourth, beginning with "If various countries," it further explains that laypeople who protect and support them likewise commit no offense.