大般涅槃經義記 2.12

2.12

上來明其三事涅槃，自下顯其四法實義。若作四分科判其文，前二段竟，自下第三比丘重復哀請為由。「聞佛世尊定當涅槃皆悉憂」等，明眾哀泣。「稽首」下請，稽首身請、白佛口請。口請有三：一嘆昔以請、二「如帝王」下比丘舉己有惑以請、三「如有人嘆芭蕉」下嘆己以請。比丘何因嘆昔為請？由佛向前別奪果中告諸比丘：「汝等不應取虛偽物。」故今比丘反嘆昔日所得法真、能觀想勝，欲使如來翻之顯真。何故第二舉惑以請？由佛向前別奪因中勸斷結使：「十力滅已，汝等當為無明所覆，我法能為病之良藥。」故今比丘舉己有惑，請佛住斷。何故第三嘆己有解？由佛向前雙奪比丘因果之中告諸比丘：「汝等遇我，不應空過，不應放逸。」故今自嘆善修無我，故非放逸；以修無我能得涅槃，故非空過。作此語者，欲使如來翻己所解，更明正修。

The above clarified the three aspects of nirvāṇa; from here below reveals the real meaning of the four dharmas. If one divides the text into four sections, the first two sections are finished; from here below, the third is based on the bhikṣus' renewed sorrowful entreaty. "Hearing that the Buddha, the World-Honoured One, would definitely enter nirvāṇa, they were all grieved..." and so forth clarifies the sorrowful weeping of the assembly. From "bowed their heads" downward is the entreaty: bowing their heads is the bodily entreaty; addressing the Buddha is the verbal entreaty. The verbal entreaty has three [parts]: (1) praising the past to make an entreaty; (2) from "Just as a king..." downward, the bhikṣus cite their own delusion to make an entreaty; (3) from "Like a person who praises the plantain tree..." downward, praising themselves to make an entreaty. For what reason do the bhikṣus praise the past to make an entreaty? Because earlier, in individually revoking the fruit, the Buddha told the bhikṣus: "You should not grasp false things." Therefore now the bhikṣus conversely praise the truth of the Dharma they attained in the past and the superiority of their contemplative thoughts, wishing to cause the Tathāgata to overturn them and reveal the truth. Why does the second cite delusion to make an entreaty? Because earlier, in individually revoking the cause, the Buddha exhorted the cutting off of fetters: "After the Ten Powers are extinguished, you will be covered by ignorance; my Dharma can serve as a good medicine for illness." Therefore now the bhikṣus cite their own delusion and ask the Buddha to remain and cut it off. Why does the third praise their own understanding? Because earlier, in jointly revoking the bhikṣus' cause and effect, the Buddha told the bhikṣus: "You have encountered me; you should not pass your lives in vain, and you should not be negligent." Therefore now they praise themselves as having well cultivated non-self and hence not being negligent; and because cultivating non-self can attain nirvāṇa, they have not passed their lives in vain. Making these remarks, they wish to cause the Tathāgata to overturn their understanding and further clarify correct cultivation.