大般涅槃經集解 4.3

4.3

案僧宗曰：經之五別，此下兩品是第二開宗，明常住因果也。通分為三段：第一因施以明常，亦曰因請受供以明常也，從品初訖「釋梵諸天等悉來供養我」也；第二因請以明常，從「一切諸世間悉生大苦惱」訖瑠璃珠譬也；第三因會通以明常，即新舊醫譬也。曇讖曰：此一品有四段，第一因施以明常、第二因大眾喜慶以明常、第三因文殊與純陀論義以明常、第四因催供以明常也。曇愛曰：此品分為八段。第一純陀請受供，佛許受也；第二純陀設五難，佛即答也；第三大眾慶純陀，仍請純陀，令請佛住也；第五純陀自慶，申大眾意，以請佛也；第六佛印可純陀所慶，止純陀所請也；純陀領佛答旨，重申所以請也；第七文殊與純陀廣興議論；第八放光催供也。道慧記曰：此品四段，第一因受供以明常；第二因請住以明常；第三因二大士共論以明常；第四因止請以明常也。法智曰：此下訖〈哀歎品〉，開宗有兩別，前略、後廣也。此品有三段：始因二請，再明常住，是如來開宗說也。第二從「誠如聖教」訖論義竟，是純陀信解說也。前雖因二請再有所聞，而理未在我，取信為難，故須始信之入，宣明乃解。故文殊云：「試汝菩薩事也。」第三從放光訖品，是如來結會說也。慧朗述僧宗曰：謂此二品開宗明常住因果者，凡有四處。何者？第一純陀之施為因，佛即開宗明常果也；第二純陀與文殊抑揚，引千力士王等顯常果，引貧女丈夫二譬明常因也；第三佛說伊字涅槃為果，說勝三修訖瑠璃珠譬為因也；第四新舊醫會通今昔因果之教，以顯常也。

Sengzong notes: Of the five divisions of the sūtra, the two chapters below constitute the second division, which establishes the fundamental teaching (zong) to illuminate the cause and effect of permanence. In general, it is divided into three sections: First, illuminating permanence by occasion of the giving—also called illuminating permanence by occasion of requesting [the Buddha] to accept the offering—from the beginning of the chapter up to 'Śakra, Brahmā, and all the devas have all come to make offerings to me'; second, illuminating permanence by occasion of the entreaty, from 'All the worlds produce great distress and anguish' up to the simile of the lapis lazuli jewel; third, illuminating permanence by occasion of harmonizing and synthesising, which is the simile of the new and old physicians. Dharmakṣema says: This single chapter has four sections: first, illuminating permanence by occasion of the giving; second, illuminating permanence by occasion of the assembly's rejoicing; third, illuminating permanence by occasion of Mañjuśrī's debate with Cunda; fourth, illuminating permanence by occasion of hastening the offering. Tan'ai says: This chapter is divided into eight sections: First, Cunda requests [the Buddha] to accept the offering, and the Buddha consents to receive it; second, Cunda poses five objections, and the Buddha immediately answers them; third, the assembly congratulates Cunda and then requests Cunda to urge the Buddha to abide; fifth, Cunda congratulates himself and expresses the intent of the assembly to entreat the Buddha; sixth, the Buddha confirms what Cunda congratulated himself on and halts Cunda's entreaty, whereupon Cunda grasps the import of the Buddha's answer and restates the reason for his entreaty; seventh, Mañjuśrī and Cunda extensively engage in debate; eighth, [the Buddha] emits light to hasten the offering. The Record of Daohui says: This chapter has four sections: first, illuminating permanence by occasion of receiving the offering; second, illuminating permanence by occasion of entreating [the Buddha] to abide; third, illuminating permanence by occasion of the two great beings debating together; fourth, illuminating permanence by occasion of halting the entreaty. Fazhi says: From here down to the 'Chapter on Mourning and Lamentation', establishing the fundamental teaching has two divisions: the former is brief, and the latter is extensive. This chapter has three sections: First, by occasion of the two entreaties, permanence is explained twice; this is the Tathāgata's exposition establishing the fundamental teaching. Second, from 'It is truly as the holy teaching says' up to the end of the debate; this is Cunda's exposition of faith and understanding. Although he previously heard [the teaching] twice by occasion of the two entreaties, the principle had not yet become his own and taking faith was difficult, so it required the initial entry of faith to be proclaimed and clarified before he understood; hence Mañjuśrī says, 'I was testing you in the deeds of a bodhisattva.' Third, from the emission of light to the end of the chapter; this is the Tathāgata's concluding exposition of the assembly. Huilang relates Sengzong's view: Regarding these two chapters establishing the fundamental teaching to illuminate the cause and effect of permanence, there are altogether four places. Which are they? First, Cunda's giving serves as the cause, and the Buddha then establishes the fundamental teaching to illuminate the effect of permanence; second, Cunda and Mañjuśrī debate back and forth, citing the thousand strong men, the king, and so on to reveal the effect of permanence, and citing the two similes of the poor woman and the strong man to illuminate the cause of permanence; third, the Buddha explains the i-character nirvāṇa as the effect, and explains the supreme three cultivations down to the lapis lazuli simile as the cause; fourth, the new and old physicians harmonize the teachings on cause and effect of present and past, thereby revealing permanence.