大般涅槃經集解 70.3

70.3

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."