大般涅槃經集解 9.4

9.4

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.