大般涅槃經集解 2.3

2.3

案舊經云「盡命品」。僧亮曰：諸經所不論者，其旨有三。何者？一曰常住、二曰一體三寶、三曰眾生悉有佛性。然常住是經之正宗，餘二為常故說耳。今以壽命表常，略經之大體也。僧宗曰：序者，由致也。將說正宗，若不序述由致，無以證信也。有二序：一曰現序，亦曰別序；二曰未來序，亦曰通序。如放光等瑞，為當時由致，名為現序。餘經不同，故名別序。如是我聞五證，是阿難所請，名未來序。經皆有此，故名通序也。寶亮曰：此勸問門中有四段。第一當序名；第二純陀，略開常宗；第三哀歎，舉勝修廣常、勸問；第四老少二人譬，催問也。智秀曰：有八事，第一稱如是、第二稱我聞、第三稱一時、第四記住處、第五列同聞、第六舉時節、第七述集眾瑞、第八敘表息化之相也。法安曰：序品有三段。初有六字，明阿難之言不虛也；次舉住處，示說法根本；後列時眾，明說法緣起也。就緣起中有三別：第一從「爾時世尊與大比丘」訖「前後圍遶」，列常隨佛眾也；第二「二月十五日」訖「後諸天眾」，此列為聲光所召者也；第三大身菩薩來集，彼佛所遣，非聲光所召者也。慧朗曰：此品有兩段，前名通序、後明別序也。就別序中有六別：第一明六道眾生遇三相故，生憂悲也，從「以佛神力」訖「當復問誰」。第二列出家在家四眾，從「時有無量」訖「三恒沙」也。第三列豪姓眷屬，從「四恒沙」訖「七恒沙」也。第四亂列天龍鬼神，從「八恒沙」訖「河神設供」也。第五變林顯涅槃相，仍明四天乃至梵王眷屬也。第六列無邊身眷屬也。明駿案：此品大開為兩分，前通序、後別序。就通序中，自有五事：一如是、二我聞、三一時、四住處、五同聞人也。別序中有五事：一從「二月十五日」訖「當復問誰」，述三種相，總敘見聞之者憂悲之至也。二從「時有無量諸大弟子」訖「河海諸神設供」，別敘四眾及諸趣來集。三述二種相。四列諸天及他方菩薩來集，從「四天王」訖「除一闡提」。五述二種相，從「爾時三千大千世界」訖品也。前後凡三述異相，合有七種：初則聲光動地、中則變林重閣、後則改穢收光也。再敘時眾亦有七科，謂聖人及六道。

I note that the older sūtra calls [this] the "Chapter on Exhausting the Lifespan". Sengliang says: "Regarding that which the various sūtras do not discuss, its essential purports are three. What are they? First, permanent abiding; second, the three jewels of one essence; and third, that sentient beings all possess the buddhadhātu. Yet permanent abiding is the principal doctrine of the sūtra, while the remaining two are explained only for the sake of permanence. Now lifespan is used to manifest permanence, summarising the great outline of the sūtra." Sengzong says: "'Preface' means origin and occasion. When about to explain the principal doctrine, if one does not set forth the origin and occasion in a preface, there would be nothing by which to verify and generate faith. There are two prefaces: first, the present preface, also called the specific preface; second, the future preface, also called the common preface. Auspicious portents such as the emission of light were the origins and occasions of that time, hence called the present preface; because other sūtras are not identical, it is called the specific preface. The five verifications such as 'Thus have I heard' were requested by Ānanda, hence called the future preface; because all sūtras have this, it is called the common preface." Baoliang says: "Within this section urging inquiry there are four parts: first, the designation of the preface; second, Cunda, who briefly introduces the doctrine of permanence; third, the lamentation, which raises superior practice to expand upon permanence and urges inquiry; and fourth, the parable of the two people, old and young, which prompts inquiry." Zhixiu says: "There are eight matters: first, stating 'Thus'; second, stating 'I have heard'; third, stating 'at one time'; fourth, recording the dwelling place; fifth, listing those who heard together; sixth, citing the season; seventh, describing the auspicious portents assembling the multitude; and eighth, narrating the sign indicating the cessation of transforming [beings]." Fa'an says: "The Preface Chapter has three parts: first, there are six characters clarifying that Ānanda's words are not false; next, citing the dwelling place indicates the basis of preaching the Dharma; and finally, listing the assembly of that time clarifies the causal conditions for preaching the Dharma. Within the causal conditions there are three distinctions: first, from 'At that time the World-Honoured One, with great monks...' down to 'surrounded before and behind', listing the assembly that constantly followed the Buddha; second, from 'the fifteenth day of the second month' down to 'the subsequent hosts of devas', listing those summoned by the sound and light; and third, the arrival and assembly of bodhisattvas with great bodies, who were dispatched by their Buddhas and not summoned by the sound and light." Huilang says: "This chapter has two parts: the former is named the common preface, and the latter clarifies the specific preface. Within the specific preface there are six distinctions: first, clarifying that sentient beings of the six destinies give rise to sorrow and grief due to encountering the three signs, from 'by the Buddha's supernatural power' down to 'whom should we further question?'; second, listing the fourfold assembly, both renunciant and lay, from 'At that time there were immeasurable...' down to 'three sands of the Ganges'; third, listing the noble clans and their retinues, from 'four sands of the Ganges' down to 'seven sands of the Ganges'; fourth, miscellaneously listing devas, nāgas, ghosts, and spirits, from 'eight sands of the Ganges' down to 'the river deities made offerings'; fifth, transforming the forest to manifest the sign of nirvāṇa, and further clarifying [the retinues] of the Four Heavenly Kings up to the Brahma King; and sixth, listing the retinue of Boundless Body." Mingjun notes: "This chapter broadly opens into two sections: the former is the common preface, and the latter is the specific preface. Within the common preface, there are naturally five matters: first, 'Thus'; second, 'I have heard'; third, 'at one time'; fourth, the dwelling place; and fifth, the companions in hearing. In the specific preface there are five matters: first, from 'the fifteenth day of the second month' down to 'whom should we further question?', describing three kinds of signs and summarising the extreme sorrow and grief of those who saw and heard; second, from 'At that time there were immeasurable great disciples...' down to 'the various deities of rivers and seas made offerings', specifically describing the arrival and assembly of the fourfold assembly and the various destinies; third, describing two kinds of signs; fourth, listing the arrival and assembly of the various devas and bodhisattvas from other regions, from 'the Four Heavenly Kings' down to 'excepting icchantikas'; and fifth, describing two kinds of signs, from 'At that time the trichiliocosm...' down to the end of the chapter. Altogether there are three descriptions of unusual signs, before and after, combining into seven kinds: first, the sound, light, and shaking of the earth; middle, the transformation of the forest and multistoried pavilions; and last, the removal of defilements and withdrawal of light. The subsequent narration of the assembly of that time also has seven categories, namely the noble ones and the six destinies."