大般涅槃經集解 4.85

4.85

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?