大般涅槃經集解 24.70

24.70

案僧宗曰：此中說十三偈，無指的文也。正應各除前後四偈，取中央偈也。大意明佛法身圓極，應而不滅也。前四偈一往慰喻，後四偈令其安心有在不應愁惱，即是答上示現究竟涅槃義也。上言示現，明如來久已成佛，入伊字圓德涅槃，說此妙義令大眾開解，即示現。又一義：既妙本不滅，是則應迹無時不化，但一應不現亦言滅也。寶亮曰：唱有十三偈，誓唯十二，不知所以而然也。或是偈之零落。不爾者，十三字誤，應為十二也。智秀曰：偈中分為四階。第一有一行半，明久能現入涅槃，其實長存也。第二次有一行，明得涅槃，故久無飢渴之苦也。第三次有十四行半，廣舉諸譬，明今非實滅，示現滅也。即此十四行中，復有三意：前一行半勸也；中十二行正顯偈旨也；最後一行結勸意也。第四有四行，舉三寶長存，明涅槃相也。有三意：初兩行勸；次一行舉三寶勸求常果也；後一行舉諸佛誓願結成所以勸意也。

Sengzong comments: Here thirteen verses are spoken, without a specific target text. One should properly set aside the four verses before and behind, taking the central verses. The broad meaning clarifies that the Buddha's dharmakāya is perfectly ultimate, responding without perishing. The first four verses are a provisional consolation; the last four verses cause them to set their minds at ease and not grieve, which answers the meaning of manifesting the culmination in nirvāṇa above. When 'manifestation' was stated above, it clarified that the Tathāgata achieved Buddhahood long ago and entered the nirvāṇa of the complete virtues of the letter *i*; preaching this wonderful principle to lead the great assembly to understanding is itself 'manifestation'. Another meaning: since the marvelous origin does not perish, the responsive traces never cease converting; merely that a single responsive trace ceases to appear is also called 'perishing'. Baoliang says: Thirteen verses are announced, but the vows are only twelve; I do not know why this is so. Perhaps some verses have been lost. Otherwise, 'thirteen' is an error for 'twelve'. Zhixiu says: The verses are divided into four tiers. First, there is one and a half lines clarifying that he has long been able to manifest entering nirvāṇa, while in truth he exists permanently. Second, there is one line clarifying that having attained nirvāṇa, he has long been free from the suffering of hunger and thirst. Third, there are fourteen and a half lines extensively presenting similes to clarify that now is not real perishing, but manifested perishing. Within these fourteen lines there are three intentions: the first line and a half is an exhortation; the middle twelve lines directly reveal the purport of the verses; the last line concludes the intention to exhort. Fourth, there are four lines citing the permanent existence of the Three Jewels to clarify the mark of nirvāṇa. There are three intentions: the first two lines exhort; the next one line cites the Three Jewels to exhort seeking the permanent fruit; the final line cites the vows of all Buddhas to conclude why he exhorts.