大般涅槃經義記 1.190

1.190

上來第一明佛常住，自下第二彰請不應。於中分二：初一偈半對向永斷諸纏縛等，勸其莫思；下有一偈對前今者純受上樂，勸其莫啼。前中初言「我今涅槃猶如火滅」，對前文中「永斷纏縛，今入涅槃」，明己諸過畢竟永滅。「純陀不應思如來」者，對上「我無老、病、死」等，勸其莫思，莫思如來有老、病、死諸過之義。「當觀如來如須彌山」，對前文中壽命不盡，教其正觀，正觀如來常住不動，如須彌山。後中初言「我入涅槃，受第一樂」，牒前文中「是故今者純受上樂」。「諸佛如是，不應啼哭」，結勸止悲。

The preceding was the first [part], explaining the Buddha's eternal abidance; from here down is the second [part], showing that requesting [him to stay] is improper. There are two parts within this: the first verse and a half, corresponding to the preceding eternal severing of all entanglements and bonds, etc., admonishes him not to conceptualize; the one verse below, corresponding to the preceding pure experience of supreme bliss at present, admonishes him not to weep. In the first part, it initially says, "My entering nirvāṇa now is like a fire being extinguished"; corresponding to the preceding text's "eternally severing entanglements and bonds, I now enter nirvāṇa," it explains that his faults are ultimately and eternally extinguished. "Cunda should not conceptualize the Tathāgata" corresponds to the above "I have no old age, sickness, death," etc., admonishing him not to conceptualize—not to conceptualize that the Tathāgata has the attributes of faults such as old age, sickness, and death. "One should contemplate the Tathāgata as Mount Sumeru" corresponds to the inexhaustible lifespan in the preceding text, instructing him in correct contemplation—correctly contemplating that the Tathāgata is eternally abiding and unshakeable, like Mount Sumeru. In the latter part, it initially says, "I enter nirvāṇa and experience the foremost bliss," which refers back to the preceding text's "therefore at present I purely experience supreme bliss." "All buddhas are like this; you should not weep and wail" concludes by admonishing him to cease his grief.