大般涅槃經集解 4.85

4.85

案僧亮曰：猶如日出時此半偈，應與猶如虛空中半偈相換也。敬遺記僧宗曰：此下訖哀歎，請門明常。從此訖品，有十別：第一有七行偈，純陀騰大眾意請也。第二佛述純陀自慶，止所請也。第三純陀領解，雖知本處不可請，今重請於迹也。第四文殊假為不達，執迹生論也。第五純陀舉貧女火人二譬，以勸修也。第六文殊結此二譬，與純陀也。第七因請還拂食迹。第八雙拂二人之迹。何以然耶？文殊向假為不達，而純陀每居勝地，物莫之信，故須印可也。第九放光催供。第十純陀領解，如來述成也。此即第一騰大眾請也。慧朗述僧宗曰：此下訖瑠璃珠譬，通是第二請門明常。分為兩別。何者？前純陀請佛受供，為上根人開宗明常住因果；今從此以下至放光催供，因重請為中根人開常住因果。次從放光催供訖珠譬，因放光動地二種涅槃相，以開常住因果也。就為中根人說中，分為十一章。第一純陀騰大眾心請佛。第二佛可其自慶。第三違其所請。第四純陀重請。第五文殊止純陀，不許有請。第六純陀譏文殊，正明常果。第七說貧女丈夫二譬，誡勸文殊。第十遣悅念之著。第十一舉調御駕駟及金翅鳥兩譬，明上能知下，下不能測上。向來往復，蓋罔像玄區，豈謂剋探理衷乎。

Sengliang comments: The half-stanza 'Just as when the sun rises' should be transposed with the half-stanza 'Just as in empty space'. Jingyi records Sengzong's view: From here down to the lamentation, the gate of requesting illuminates permanence. From here to the end of the chapter, there are ten distinctions: First, there are seven stanzas of verse in which Cunda conveys the intent of the great assembly to make the request. Second, the Buddha relates Cunda's rejoicing in his own fortune and stops what is requested. Third, Cunda demonstrates understanding, and although knowing that the fundamental realm cannot be requested, he now repeats the request regarding the trace. Fourth, Mañjuśrī feigns lack of comprehension, clinging to the trace to generate debate. Fifth, Cunda adduces the two similes of the poor woman and the man carrying fire to exhort cultivation. Sixth, Mañjuśrī concludes these two similes and concedes to Cunda. Seventh, occasioned by the request, he sweeps away the trace of eating. Eighth, he sweeps away both of their traces simultaneously. Why is this? Mañjuśrī had previously feigned lack of comprehension, while Cunda continually occupied the superior position, which people would not believe; thus certification was required. Ninth, emitting light to urge the offering. Tenth, Cunda demonstrates understanding, and the Tathāgata confirms it. This is the first: conveying the request of the great assembly. Huilang relates Sengzong's view: From here down to the simile of the lapis lazuli jewel, all broadly belong to the second gate of requesting to illuminate permanence. It is divided into two sections. Why? Previously Cunda requested the Buddha to accept the offering, establishing the tenet of the cause and effect of eternal permanence for those of superior faculties; now from here down to the emission of light urging the offering, through repeated requests, he reveals the cause and effect of eternal permanence for those of middling faculties. Next, from the emission of light urging the offering down to the jewel simile, through the two kinds of nirvāṇa marks of emitting light and shaking the earth, he reveals the cause and effect of eternal permanence. In speaking for those of middling faculties, it is divided into eleven parts: First, Cunda conveys the mind of the great assembly to request the Buddha. Second, the Buddha approves his rejoicing in his own fortune. Third, he goes against what he requested. Fourth, Cunda requests again. Fifth, Mañjuśrī stops Cunda, not permitting any request. Sixth, Cunda ridicules Mañjuśrī, correctly illuminating the permanent fruit. Seventh, he speaks the two similes of the poor woman and the strong man, admonishing and exhorting Mañjuśrī. Tenth, casting off the attachment to pleasant thoughts. Eleventh, adducing the two similes of the charioteer driving a team of four horses and the garuḍa bird, illuminating that the superior can know the inferior, but the inferior cannot fathom the superior. The back-and-forth up to this point has merely been an indistinct shadow of the profound realm; how could it be said to have reached the core of the principle?