大般涅槃經義記 1.158

1.158

自下第二因純陀請住，明佛應滅，實即不遷，無為故常。純陀先請，如來後答。請中有二：一眾推純陀以為請主、二「純陀喜」下為眾正請。前中，初先總明眾喜。「爾時大眾」，舉歡喜人。「聞佛普為大會受供」，明喜所由。「歡喜踊躍」，正明歡喜。喜有二意：一純陀獻供普為大眾，如來今受，眾則有分，所以歡喜，彼成時能度我故；二純陀為眾獻奉供養，如來為受，為眾請住，佛亦應留，豫望佛住，是故歡喜。二「同聲」下別顯喜意。別中有二：初盡長行，顯初喜意；下有四偈，顯後喜意。前長行中，初歎、後歸。「善哉」，歎也；「南無」，歸也。以其所成檀行可尚，故眾同歎；所成可伏，故眾同歸。歎中初言「善哉希有」，是總歎也；「汝今立」下，是別歎也。別中有四：一準德驗字歎名不虛、二歎得名利、三歎願滿足、四歎成五難。於初段中別有四句：一歎名不虛；二「言純陀」下釋其名義；三「汝今建」下彰其實德，如《地經》中十波羅蜜有大義利，同名大義，純陀獻佛，成就檀度，名建大義；四「是故」下就德結名，能立大義，故名純陀。

From here below is the second [major section]: due to Cunda's request to abide, it clarifies that the Buddha's manifestation of passing into extinction in truth does not shift, for, being unconditioned, it is eternal. Cunda requests first, and the Tathāgata answers after. Within the request there are two [parts]: first, the assembly pushes forward Cunda to be the requester; second, from "Cunda rejoiced" downward, he formally makes the request on behalf of the assembly. In the former [part], first it generally clarifies the assembly's joy. "At that time the great assembly" mentions those who rejoiced. "Hearing that the Buddha accepted the offering universally for the sake of the great assembly" clarifies the reason for the joy. "Rejoiced and leaped for joy" directly clarifies their rejoicing. There are two meanings to the joy: first, Cunda's offering of the meal was universally for the great assembly, and now that the Tathāgata has accepted it, the assembly shares in it; hence they rejoiced, because when that is accomplished it can deliver us. Second, Cunda presented the offering for the assembly, the Tathāgata accepted it for their sake, and when he requests him to abide for the assembly, the Buddha also ought to stay; anticipating that the Buddha will abide, they therefore rejoiced. Second, from "with one voice" downward, it individually reveals the sense of the joy. Within the individual [revelation] there are two [parts]: first, the prose up to its end reveals the first meaning of joy; below there are four verses revealing the second meaning of joy. In the preceding prose, first there is praise, and then taking refuge. "Excellent!" is the praise; "namo" is taking refuge. Because the practice of giving (dāna) that he accomplished is worthy of esteem, the assembly praises him together; because what he accomplished is worthy of submission, the assembly takes refuge together. In the praise, the initial words "Excellent, rare!" are a general praise; from "Now you establish" downward is the specific praise. Within the specific there are four [points]: first, testing the name against his virtue, praising that the name is not in vain; second, praising his attainment of fame and benefit; third, praising the fulfillment of his vows; fourth, praising his accomplishment of the five difficulties. In the first section there are specifically four sentences: first, praising that the name is not in vain; second, from "The name Cunda" downward, explaining the meaning of his name; third, from "Now you establish" downward, revealing his actual virtue—just as in the Daśabhūmika Sūtra the ten pāramitās have great benefit (mahārtha) and are jointly called "great benefit," so Cunda's offering to the Buddha, accomplishing the pāramitā of giving, is called "establishing great benefit"; fourth, from "For this reason" downward, concluding the name based on his virtue: being able to establish great benefit, he is therefore named Cunda.