大般涅槃經集解 13.32

13.32

案僧亮曰：答彼問。下句云「廣為眾生說」也。常旨已宣，今所廣者，廣大義也。僧宗曰：〈名字功德品〉中非不一往舉釋大體，而未釋大義，是以此中引八大人覺，取含容為義也。智秀曰：上云是大涅槃能建大義，未釋所以。今明有大德，故建大義也。明駿案：正廣解脫也。上〈名字功德品〉已略明解脫，亦粗釋今日所以稱大也。極果萬德，略舉其三，以成祕密之藏。而以解脫一德用當經題者，涅槃是無累總名，以多義，訓取解脫，是其一也。是故問曰：云何於此經？即請經名、經力及流通也。究竟到彼岸，即是問解脫也。所以前品答云：降伏一切諸結煩惱及諸魔性，於大涅槃放捨身命。已是略顯解脫也。闕一問：說法有幾種？上四相已廣前品流通法也。從有餘無餘涅槃已來，至此具廣三德也。後〈四依品〉以下，廣顯流通人也。

Sengliang notes: He answers that question. The latter line states, 'extensively expounded for sentient beings.' The principle of permanence has already been declared; what is now expanded is the meaning of 'great.' Sengzong says: In the 'Chapter on the Virtues of the Name,' he did not fail to briefly bring up and explain the great body, but he had not yet explained the meaning of 'great'; therefore, he here cites the eight awakenings of a great person, taking encompassing containment as the meaning. Zhixiu says: Above it was said that this mahānirvāṇa can establish great meaning, but the reason had not been explained. Now he clarifies that because it has great virtue, it establishes great meaning. Mingjun notes: This specifically expands on vimokṣa. The 'Chapter on the Virtues of the Name' above already briefly clarified vimokṣa and also roughly explained why it is called 'great' today. Of the myriad virtues of the ultimate fruit, it briefly raises three to form the secret store. But as for using the single virtue of vimokṣa to serve as the title of the sūtra: nirvāṇa is a general name for being free of entanglements, and because it has many meanings, interpreting it as vimokṣa is one of them. Therefore it was asked: 'How is it with regard to this sūtra?' That is, requesting the name of the sūtra, the power of the sūtra, and its propagation. 'Ultimately reaching the other shore' is precisely asking about vimokṣa. Therefore, the answer in the previous chapter stated: 'Subduing all fetters and afflictions, and all māra natures, he abandons his body and life in the mahānirvāṇa.' This has already briefly revealed vimokṣa. One question was omitted: 'How many kinds of expounding the Dharma are there?' The four marks above already expanded on the method of propagation from the previous chapter. From nirvāṇa with and without remainder down to this point, the three virtues are fully expanded. From the subsequent 'Chapter on the Four Reliances' downward, the persons who propagate are extensively revealed.