大般涅槃經義記 1.84

1.84

次列夫人，亦以人供多前少後，故此列之。文別有四：一列眾歎德、二辯供奉佛、三如來不受、四不果却住。初中有四：一列其眾、二歎其德、三列其名、四重歎德。初列眾中，「七恒夫人」正列所集，「除阿闍」下簡所未集。世王未至，夫人亦爾，隨王未來。第二歎中，「為度現女」是利他德，「常觀身等」是自利德，列名可知。第四歎中，初明自利，「安住」攝善，「修戒」防惡，「憐下」利他，後三可知。

Next the royal consorts are listed. Also because these people's offerings were more than the preceding and less than the following, they are listed here. The text has four distinct parts: first, listing the assembly and praising their virtues; second, explaining their making offerings to the Buddha; third, the Tathāgata not accepting them; fourth, being unsuccessful and stepping back to stay. The first has four [parts]: first, listing their assembly; second, praising their virtues; third, listing their names; fourth, repeatedly praising their virtues. In the initial listing of the assembly, 'royal consorts of seven Ganges [sands]' properly lists those who gathered; from 'except Ajāta[śatru]' down excludes those who had not gathered. King Ajātaśatru had not arrived, and his consorts were likewise, following the king in not coming. In the second praise, 'for the sake of delivering present women' is the virtue of benefiting others; 'constantly contemplating the body and so forth' is the virtue of self-benefit; the listing of names can be known. In the fourth praise, self-benefit is first clarified: 'peacefully abiding' gathers goodness, 'cultivating precepts' guards against evil, and 'pitying the lowly' benefits others; the latter three can be known.