大般涅槃經義記 1.45

1.45

下應光相，於中有三：初「相執手」共相開慰，同失所尊，故相執手。二「復作言」下，發言傷歎，世間虛空，傷失所尊，時中無佛，故言世空；「眾生福」下，傷己失利，由佛滅度，無人教善，故生福盡；無人示惡，教令裁斷，故不善業增長出世。十惡是其不善諸業，惡本性成，加以現起，故言增長。流行世間，名為出世。非是增長過出世法。何故此中為此傷歎？前蒙佛光，罪垢消除，聖若一去，我等罪業誰能復滅？故為此歎。三「仁等」已下，共相驅催速往速往。正相駈催，不久必入，須速所以。下應聲相而為傷歎。復作是言「世空世空，傷失所尊」。何故重言？人言「前空傷失如來，後空失法」。當應不然，直是大眾怨嗟之深，重言空耳。如世間人得稱意事，快哉快哉；得違意事，禍哉禍哉。何必重言即有異表？「我等」已下，傷己失利。「我等從今無救護」等，對上聲中憐愍覆護而為傷歎。「一旦遠」下，對上聲中舉疑勸問而為傷歎。

Below corresponds to the sign of the light; within this there are three points: First, “holding each other's hands,” they mutually comforted each other; having equally lost the one they revered, they took each other by the hand. Second, from “Again uttering words” below, they gave voice to their lamentation: that the world was empty and void, mourning the loss of the one they revered—since there would be no Buddha in the world at that time, it says “the world is empty.” From “The merit of sentient beings” below, they mourned their own loss of benefit: due to the Buddha's parinirvāṇa, there would be no one to teach goodness, so the merit of sentient beings would be exhausted; there would be no one to point out evil and instruct them to cut it off, so unwholesome karma would increase and appear in the world. The ten unwholesome actions are these unwholesome karmas; evil is fundamentally established by nature, and when actively produced in addition, it is said to “increase.” Flowing through the world is called “appearing in the world”; it does not mean that it increases to surpass the supramundane dharmas. Why do they utter this lamentation here? Previously, having received the Buddha's light, their sinful defilements were eliminated; if the sage once departs, who will ever be able to extinguish our sinful karma again? Hence they utter this lament. Third, from “Good sirs” below, they mutually urged one another to go swiftly, go swiftly. Directly urging each other, [they realized] he would certainly enter [nirvāṇa] before long, which is why they needed to be swift. Below corresponds to the sign of the sound in their lamentation. They again uttered these words: “The world is empty, the world is empty,” mourning the loss of the one they revered. Why did they repeat these words? People say, “The first 'empty' laments the loss of the Tathāgata; the second 'empty' laments the loss of the Dharma.” It should surely not be so; it is simply that the assembly's lamentation was profound, so they repeated the word “empty.” Just as when worldly people obtain what accords with their wishes, they say, “Splendid, splendid!” and when they encounter what contradicts their wishes, they say, “Disaster, disaster!” Why must a repeated word necessarily have a distinct symbolic meaning? From “We” below, they mourned their own loss of benefit. “We, from this day forth, have no savior or protector,” and so forth, laments in response to the compassion, shelter, and protection mentioned in the sound above. From “Once we are far removed” below, it laments in response to the raising of doubts and encouragement to ask questions in the sound above.