大般涅槃經義記 1.163

1.163

上來歎竟。下歸命中，初歸純陀供佛之行，「雖受人」下歸命純陀供佛之心。行能度物，故歸其行；心專為物，故歸其心。前歸行中，初法、次喻、後合。下結法中，初言「南無純陀」是歸命詞，梵言南無，此言歸命，誠心歸命，重言顯之。「汝已具檀」，出所歸事。喻中如月乃至無翳，喻前所歸。「秋月」正喻純陀之身，「十五日夜」喻佛滅時，「淨滿無翳」喻成檀行，「一切眾生無不瞻仰」喻上能歸。合中，初言「汝亦如是」合上如月淨滿無翳，「而為我」下合一切生無不瞻仰。下牒結之，先牒前法，「佛受汝供，令汝具檀」牒上所歸，「南無純陀」牒上能歸。「是故」已下合之同喻，是汝具檀故說如月，眾咸歸汝故說一切無不瞻仰。下歸純陀供佛心中，「南無純陀」歸命之詞，「雖受人」下出所歸事。「雖受人身，心如佛心」，正出所歸。身劣心勝，舉劣兼勝，是故云「雖」。佛心為物，純陀亦爾，是故云「如」。「汝真佛子」，歎人顯心，心如佛故。終能紹繼，名真佛子。「如羅睺羅」，類以顯之，純陀是佛法身之子、羅睺是佛生身之子，子義不異，是以言「如」。

The above concludes the praise. Below, in taking refuge: first, taking refuge in Cunda's practice of making offerings to the Buddha; from "Although receiving a human [body]" downward, taking refuge in Cunda's mind of making offerings to the Buddha. Because the practice can deliver beings, they take refuge in his practice; because his mind is devoted to beings, they take refuge in his mind. In the former, taking refuge in his practice: first the doctrine, next the metaphor, and after that the application. In the concluding doctrine below, the initial words "Namo Cunda" are words of taking refuge; in Sanskrit it is namas, here translated as taking refuge (guiming); to show sincere refuge, it is repeated to emphasize it. "You have fully completed giving" brings out the matter to which refuge is taken. In the metaphor: "like the moon... without obscuration" illustrates that to which refuge was taken before. "The autumn moon" directly illustrates Cunda's person; "the night of the fifteenth day" illustrates the time of the Buddha's extinction; "pure, full, and without obscuration" illustrates the accomplishment of the practice of giving; "all sentient beings do not fail to gaze upward [in reverence]" illustrates those taking refuge above. In the application: the initial words "You are also like this" applies to the above "like the moon, pure, full, and without obscuration"; from "and for our sake" downward applies to "all beings do not fail to gaze upward [in reverence]." Below, it repeats and concludes it: first it repeats the previous doctrine, "the Buddha accepts your offering and causes you to fully complete giving" repeats that to which refuge was taken above; "Namo Cunda" repeats those taking refuge above. From "For this reason" downward applies it to the same metaphor: because you have completed giving, it is said to be like the moon; because the assembly all takes refuge in you, it is said that all do not fail to gaze upward [in reverence]. Below, taking refuge in Cunda's mind of making offerings to the Buddha: "Namo Cunda" is the expression of taking refuge; from "Although receiving a human [body]" downward brings out the matter to which refuge is taken. "Although receiving a human body, your mind is like the Buddha's mind" directly brings out that to which refuge is taken. The body is inferior and the mind is superior; raising the inferior while encompassing the superior, it therefore says "although." The Buddha's mind is for beings, and Cunda's is also like this; it therefore says "like." "You are a true son of the Buddha" praises the person to reveal his mind, because his mind is like the Buddha's. Being able ultimately to inherit the lineage, he is called a true son of the Buddha. "Like Rāhula" reveals it through an analogy: Cunda is a son of the Buddha's dharmakāya, and Rāhula is a son of the Buddha's physical body; the meaning of son is no different, hence it says "like."