大般涅槃經集解 4.5

4.5

案僧亮曰：純陀因先願力，如來受供。而其意有六，此第一表不棄始學而重舊行也。法瑤曰：應迹斯下影嚮，大聖扣發至高之理也。僧宗曰：所以受純陀供者，略有五意。此是第一，以純陀形處貧陋，將明如來不遺貧賤而接富貴也；二者純陀奉施之意普兼一切；三者已有妙解，可與論常；四者於眾有緣；五者於迦葉佛時有願云：「釋迦如來涅槃之日，我當最後奉設供養也。」從此訖「釋梵諸天等悉來供養我」，第一因施以明常也。有五章：第一純陀請佛受供；第二佛受其供，寄報等以顯常，即設五難，佛即答也；第三大眾歡喜；第四說偈請純陀，令請佛；第五純陀自慶也。曇讖曰：此下訖答五難竟四段中，第一因施以明常，有四章：第一從始訖「如羅睺羅」，請佛受供也；第二從「爾時世尊」訖「令汝具足檀波羅蜜」，佛受供也；第三純陀設五難；第四佛答也。曇愛曰：此下訖「令汝具足檀波羅蜜」，八段之中第一也。有兩章：第一純陀請、第二佛受也。慧朗述僧宗曰：此下入純陀自慶偈中，訖「釋梵諸天等皆來供養我」，三段之中第一也。有六章：第一請受供；第二佛受供；第三純陀難不應等；第四佛答。第五大眾請純陀，令請佛；第六純陀自慶也。法安曰：此下兩品開宗各有兩段者，第一從初訖答五難竟，因請受供以開宗；第二從大眾歡喜訖品，因請住以開宗也。就前請受供中，有四章：第一純陀請受供；第二佛受純陀供；第三純陀設五難；第四佛答五難也。就後請住中，有三章：第一大眾請也，從「大眾歡喜」訖「純陀受上妙樂」；第二純陀請，從純陀領旨。訖「試汝諸菩薩事也」；第三純陀要大眾相與共請，從放光催供訖品也。明駿案：此品有四別，皆是請門。第一因純陀請受供以開宗。第二因大眾請住以開宗，雙辨本迹之異也。第三因純陀請，仍生傍論，還正常宗，雙辨受供之與悅可也。何者？上純陀請受供，佛即許受，如似實受，此迹宜拂。又上五難往復，聖心悅可，及文殊致論，迹居負地，復宜遣拂也。第四從放光催供訖品，還復雙明本迹，以廣上旨。向雖云普為大會受汝所供，而開宗之始唯云當施純陀常命色力。今此一章以定斯旨，故云「若諸人天於此最後供養我者，悉皆當得不動果報。我是眾生良福田故也。」

Sengliang notes: By the power of Cunda's former vow, the Tathāgata accepted the offering. And his intention had six aspects: this first one demonstrates that he does not abandon beginners while valuing long-standing practitioners. Fayao says: The trace of response descends thus as a reflection, and the Great Sage prompts the disclosure of the supreme principle. Sengzong says: There are briefly five intentions for accepting Cunda's offering. This is the first: because Cunda was situated in poverty and lowliness, it was to make clear that the Tathāgata does not leave out the poor and humble while welcoming the wealthy and noble; second, Cunda's intention in making the offering universally embraced all beings; third, he already possessed wondrous understanding and could discuss permanence; fourth, he had affinity with the assembly; fifth, at the time of Kāśyapa Buddha, he made a vow saying, 'On the day of Śākyamuni Tathāgata's nirvāṇa, I shall present the final offering.' From here up to 'Śakra, Brahmā, and all the devas have all come to make offerings to me' is the first [part], illuminating permanence by occasion of the giving. It has five sections: First, Cunda requests the Buddha to accept the offering; second, the Buddha accepts his offering, entrusting retribution and so forth to reveal permanence, whereupon [Cunda] raises five objections and the Buddha immediately answers them; third, the assembly rejoices; fourth, they speak verses requesting Cunda to urge the Buddha [to stay]; fifth, Cunda congratulates himself. Dharmakṣema says: From here down to the end of answering the five objections, within the four sections, the first, illuminating permanence by occasion of the giving, has four parts: first, from the beginning up to 'like Rāhula', requesting the Buddha to accept the offering; second, from 'At that time, the World-Honoured One' up to 'cause you to fulfill the dāna-pāramitā', the Buddha accepts the offering; third, Cunda raises five objections; fourth, the Buddha answers them. Tan'ai says: From here down to 'cause you to fulfill the dāna-pāramitā' is the first among the eight sections. It has two parts: first, Cunda's request; second, the Buddha's acceptance. Huilang relates Sengzong's view: From here entering Cunda's verse of self-congratulation, down to 'Śakra, Brahmā, and all the devas have all come to make offerings to me', is the first among the three sections. It has six parts: first, requesting acceptance of the offering; second, the Buddha accepting the offering; third, Cunda's objection that it is inappropriate, and so forth; fourth, the Buddha's reply; fifth, the assembly requesting Cunda to urge the Buddha; sixth, Cunda congratulating himself. Fa'an says: That the two chapters below each have two sections in establishing the fundamental teaching means: first, from the beginning up to the end of answering the five objections, establishing the fundamental teaching by occasion of requesting acceptance of the offering; second, from the assembly's rejoicing to the end of the chapter, establishing the fundamental teaching by occasion of entreating [the Buddha] to abide. Within the former, requesting acceptance of the offering, there are four parts: first, Cunda requests acceptance of the offering; second, the Buddha accepts Cunda's offering; third, Cunda raises five objections; fourth, the Buddha answers the five objections. Within the latter, entreating [the Buddha] to abide, there are three parts: first, the assembly's entreaty, from 'the assembly rejoiced' up to 'Cunda receives supreme wondrous bliss'; second, Cunda's entreaty, from Cunda grasping the import up to 'testing you in the deeds of bodhisattvas'; third, Cunda's rallying the assembly to entreat [the Buddha] together, from emitting light to hasten the offering up to the end of the chapter. Mingjun notes: This chapter has four divisions, all of which are approaches through entreaty: First, establishing the fundamental teaching by occasion of Cunda's request to accept the offering. Second, establishing the fundamental teaching by occasion of the assembly's entreaty to abide, distinguishing both origin (ben) and trace (ji). Third, by occasion of Cunda's entreaty, a side debate is initiated, which then returns to rectify the fundamental teaching, distinguishing both the acceptance of the offering and the rejoicing. Why? Above, Cunda requested acceptance of the offering and the Buddha immediately granted acceptance as though he were truly receiving it; this trace ought to be cleared away. Furthermore, with the back-and-forth of the five objections above, the Sage's mind was pleased, and when Mañjuśrī initiated the debate, his trace appeared on the losing side, which also ought to be dispelled. Fourth, from emitting light to hasten the offering up to the end of the chapter, again illuminating both origin and trace to expand the above meaning. Although he previously said that he would accept your offering universally on behalf of the great assembly, at the start of establishing the fundamental teaching it was only said that he would bestow upon Cunda permanence of life, form, and strength. Now this section settles this purport; hence it says, 'If human and heavenly beings make this final offering to me, they shall all attain the unshakeable retribution. For I am the good field of merit for sentient beings.'