大般涅槃經集解 2.3

2.3

I note that the older sūtra calls [this] the "Chapter on Exhausting the Lifespan". Sengliang says: "Regarding that which the various sūtras do not discuss, its essential purports are three. What are they? First, permanent abiding; second, the three jewels of one essence; and third, that sentient beings all possess the buddhadhātu. Yet permanent abiding is the principal doctrine of the sūtra, while the remaining two are explained only for the sake of permanence. Now lifespan is used to manifest permanence, summarising the great outline of the sūtra." Sengzong says: "'Preface' means origin and occasion. When about to explain the principal doctrine, if one does not set forth the origin and occasion in a preface, there would be nothing by which to verify and generate faith. There are two prefaces: first, the present preface, also called the specific preface; second, the future preface, also called the common preface. Auspicious portents such as the emission of light were the origins and occasions of that time, hence called the present preface; because other sūtras are not identical, it is called the specific preface. The five verifications such as 'Thus have I heard' were requested by Ānanda, hence called the future preface; because all sūtras have this, it is called the common preface." Baoliang says: "Within this section urging inquiry there are four parts: first, the designation of the preface; second, Cunda, who briefly introduces the doctrine of permanence; third, the lamentation, which raises superior practice to expand upon permanence and urges inquiry; and fourth, the parable of the two people, old and young, which prompts inquiry." Zhixiu says: "There are eight matters: first, stating 'Thus'; second, stating 'I have heard'; third, stating 'at one time'; fourth, recording the dwelling place; fifth, listing those who heard together; sixth, citing the season; seventh, describing the auspicious portents assembling the multitude; and eighth, narrating the sign indicating the cessation of transforming [beings]." Fa'an says: "The Preface Chapter has three parts: first, there are six characters clarifying that Ānanda's words are not false; next, citing the dwelling place indicates the basis of preaching the Dharma; and finally, listing the assembly of that time clarifies the causal conditions for preaching the Dharma. Within the causal conditions there are three distinctions: first, from 'At that time the World-Honoured One, with great monks...' down to 'surrounded before and behind', listing the assembly that constantly followed the Buddha; second, from 'the fifteenth day of the second month' down to 'the subsequent hosts of devas', listing those summoned by the sound and light; and third, the arrival and assembly of bodhisattvas with great bodies, who were dispatched by their Buddhas and not summoned by the sound and light." Huilang says: "This chapter has two parts: the former is named the common preface, and the latter clarifies the specific preface. Within the specific preface there are six distinctions: first, clarifying that sentient beings of the six destinies give rise to sorrow and grief due to encountering the three signs, from 'by the Buddha's supernatural power' down to 'whom should we further question?'; second, listing the fourfold assembly, both renunciant and lay, from 'At that time there were immeasurable...' down to 'three sands of the Ganges'; third, listing the noble clans and their retinues, from 'four sands of the Ganges' down to 'seven sands of the Ganges'; fourth, miscellaneously listing devas, nāgas, ghosts, and spirits, from 'eight sands of the Ganges' down to 'the river deities made offerings'; fifth, transforming the forest to manifest the sign of nirvāṇa, and further clarifying [the retinues] of the Four Heavenly Kings up to the Brahma King; and sixth, listing the retinue of Boundless Body." Mingjun notes: "This chapter broadly opens into two sections: the former is the common preface, and the latter is the specific preface. Within the common preface, there are naturally five matters: first, 'Thus'; second, 'I have heard'; third, 'at one time'; fourth, the dwelling place; and fifth, the companions in hearing. In the specific preface there are five matters: first, from 'the fifteenth day of the second month' down to 'whom should we further question?', describing three kinds of signs and summarising the extreme sorrow and grief of those who saw and heard; second, from 'At that time there were immeasurable great disciples...' down to 'the various deities of rivers and seas made offerings', specifically describing the arrival and assembly of the fourfold assembly and the various destinies; third, describing two kinds of signs; fourth, listing the arrival and assembly of the various devas and bodhisattvas from other regions, from 'the Four Heavenly Kings' down to 'excepting icchantikas'; and fifth, describing two kinds of signs, from 'At that time the trichiliocosm...' down to the end of the chapter. Altogether there are three descriptions of unusual signs, before and after, combining into seven kinds: first, the sound, light, and shaking of the earth; middle, the transformation of the forest and multistoried pavilions; and last, the removal of defilements and withdrawal of light. The subsequent narration of the assembly of that time also has seven categories, namely the noble ones and the six destinies."