大般涅槃經集解 4.5

4.5

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.'