大般涅槃經集解 70.3

70.3

案僧亮曰：第四，流通分也。陳如是弟子之長，先受偏悟，今得圓解，委以流通，不亦宜乎。法瑤曰：說經將訖，外道悟解者眾。諸人最後受悟者，故付囑最初悟者也。又一夫靡不有初，尠克有終；有始有卒者，其唯聖人乎。陳如最初聞五陰無常，今最後聞常而悟也。僧宗曰：因果佛性中道備於前矣，是以故命陳如更定因果，說生死五陰無常、佛果常也。寶亮曰：上已三重說竟，今此第四，次明付囑流通。撿付囑之事，不似餘經。既顧問阿難，并述己之德，而體為流通，故所以命篇。先對陳如論於五眾，欲以徒眾儀軌戒律法用付囑有在也。又以文辭章句一切經藏囑累阿難，以深理付弘廣也。智秀曰：廣明義中第二分也。重以說付傳法者，名付囑說也。尋之下文，經來不盡。何以知其然？文為證也。本為付囑，命覓阿難。阿難至，乃使度須跋，付囑之言遂□□。以理而推，義在可知。凡付二事：一者人、二者法。人者，即是所度十外道。緣陳如年高德尊，堪為師範，所以囑也；由阿難弘廣，於傳化有緣，所以說種付之。一品之中有四意：第一說常無常法；第二明外道無沙門法；第三列外道來詣佛法；第四正破外道。道慧記曰：陳如既居上生，又先親是外道，出家已來為外道所伏，故命以付囑。

Sengliang states: "Fourth is the section on transmission and propagation. Kauṇḍinya is the senior among the disciples; having earlier attained partial awakening, now he attains complete understanding. Entrusting him with the transmission and propagation—is this not truly fitting?" Fayao states: "As the preaching of the sūtra drew to a close, those among the non-Buddhists who attained awakening were numerous. Because these people were the last to receive awakening, [the Dharma] was entrusted to the one who was the very first to awaken. Furthermore, no person lacks a beginning, but few are able to see it through to the end; those who possess both a beginning and a conclusion—are they not exclusively the sages? Kauṇḍinya at the very beginning heard that the five aggregates are impermanent, and now at the very end he hears of permanence and awakens." Sengzong states: "Cause, fruition, the buddhadhātu, and the Middle Way have all been fully presented above; therefore he called upon Kauṇḍinya to further settle cause and fruition, stating that the five aggregates of saṃsāra are impermanent and the Buddha-fruition is permanent." Baoliang states: "Above, the threefold discourse has already been concluded. Now this fourth [part] next explains the entrustment and propagation. Examining the matter of entrustment, it is unlike other sūtras. Having already turned to inquire of Ānanda and also expounded his own virtues, its substance functions as propagation, which is why the chapter is titled thus. First, he discusses the five assemblies with Kauṇḍinya, wishing to ensure that the assembly's comportment, monastic precepts, and disciplinary regulations are entrusted to proper hands. Furthermore, he entrusts the phrasing, sentences, and the entire treasury of sūtras to Ānanda, entrusting the profound principle to [one who can] broadly disseminate it." Zhixiu states: "This is the second division within the extensive clarification of the meaning. Reiterating the discourse and entrusting it to those who transmit the Dharma is termed 'the discourse of entrustment'. Examining the text below, the transmission of the sūtra did not conclude entirely. How do we know this to be so? The text itself is proof. Originally intending to make an entrustment, he ordered that Ānanda be sought out. When Ānanda arrived, he then had him deliver Subhadra, and the words of entrustment were subsequently [omitted]. Deducing from principle, the meaning may be known. In general, two matters were entrusted: first, persons; second, the Dharma. As for persons, these are the ten non-Buddhists who were delivered. Because Kauṇḍinya was advanced in years and exalted in virtue, capable of being a model teacher, he was entrusted [with them]. Because Ānanda was broad in dissemination and had affinities for transmitting the transformation, the seeds of the discourse were entrusted to him. Within this single chapter there are four imports: first, explaining the dharmas of permanence and impermanence; second, clarifying that non-Buddhists lack the qualities of a śramaṇa; third, enumerating the non-Buddhists coming to approach the Buddha's Dharma; fourth, directly refuting the non-Buddhists." The Record of Daohui states: "Because Kauṇḍinya occupied the highest seat, and also had previously been an adherent of non-Buddhist traditions who had subdued the non-Buddhists ever since leaving home, he was called upon for the entrustment."