大般涅槃經集解 9.4

9.4

案僧亮曰：上說雖顯，而義旨未周，故須明也。寶亮曰：此下先答長壽因也。開為七段：第一許說、第二戒眾、第三總說、第四勸令外化、第五佛自引證、第六正業體相、第七釋疑也。智秀曰：此一品答因果兩問，即為兩別。前答因問中有三段：第一讚其能問、第二辨長壽因相、第三論義也。明駿案：此下答因問也。大分為兩：第一正答、第二迦葉諮難也。就正答中有五翻：第一從此訖「利益眾生」，先歎其能問也。有三意：初以遠齊諸佛、次以近等大士、後稱其弘益以結歎也。第二從「我無智力」訖「深智慧故」，迦葉仰詶歎旨也。亦有三意：初引蚊蚋為譬，不敢仰齊諸佛；次引藏臣為喻，謂己頂奉恭敬，或有片同菩薩；後自謙光云「所問管劣，豈能曠益，正可自利而已」也；第三從「諦聽」以下訖「轉為人說，誡使至心」，勸令轉教也。第四從「我以修集」已下，舉現在為證也。第五正答問，有五階。夫十地以大悲為首，五戒以不殺為先，是以命問之端發言在戒，故知菩薩心戒無自大悲者矣。今既明壽因，是故第一先舉至慈之譬以明自行也。第二勸行不殺，授以十善五戒，以顯外化也。第三俯入三塗，拔現在之苦，廣明悲之用也。第四發四弘誓，安慰未來，廣慈之用也。第五結也。天上者，自近而言遠耳。

Sengliang states: Although the explanation above was clear, the meaning and purport were not yet complete, so they must be elucidated. Baoliang states: Below this, he first answers the cause of longevity. It is divided into seven sections: first, consenting to explain; second, admonishing the assembly; third, general explanation; fourth, encouraging external conversion; fifth, the Buddha citing himself as verification; sixth, the essence and characteristics of correct action; seventh, resolving doubts. Zhixiu states: This single chapter answers the two questions on cause and effect, forming two distinct parts. In the former part answering the question on cause, there are three sections: first, praising his ability to ask; second, distinguishing the characteristics of the cause of longevity; third, discussing the doctrine. Mingjun notes: Below this, it answers the question on cause. It is broadly divided into two: first, the direct answer; second, Kāśyapa's inquiry and objections. Within the direct answer, there are five turns: first, from here up to "benefiting sentient beings," he first praises his ability to ask. There are three points: first, comparing him distantly as equal to all Buddhas; second, comparing him closely as equal to the great beings; finally, lauding his vast benefit to conclude the praise. Second, from "I have no power of wisdom" up to "for the sake of profound wisdom," Kāśyapa respectfully responds to the praise's purport. This also has three points: first, citing gnats as an analogy, not daring to compare himself up to all Buddhas; second, citing the treasury minister as an analogy, saying that he himself reverently receives and respects it, perhaps sharing some slight similarity with the bodhisattvas; finally, humbling himself by saying, "What I have asked is limited and inferior, how could it bring vast benefit? It can only benefit myself." Third, from "listen attentively" down to "in turn explain it to others, admonishing them to be sincere," he encourages them to transmit the teaching. Fourth, from "Because I cultivated" onward, he cites the present as verification. Fifth, the direct answer to the question has five levels: the ten stages take great compassion as foremost, and the five precepts take non-killing as primary; therefore, at the inception of the question on life, the words begin with the precept, showing that among the mind-precepts of a bodhisattva none is greater than great compassion. Now, having clarified the cause of longevity, first he raises the simile of utmost loving-kindness to clarify self-cultivation. Second, he encourages the practice of non-killing, conferring the ten wholesome actions and five precepts to manifest external conversion. Third, stooping to enter the three wretched destinies, extracting present suffering, extensively clarifying the function of compassion. Fourth, giving rise to the four great vows, consoling the future, extensively clarifying the function of loving-kindness. Fifth is the conclusion. Saying "in heaven" is simply speaking of the distant from the perspective of the near.