大般涅槃經義記 5.268

5.268

下廣釋之。修多羅中，先問後辯，言「從如是乃至奉行名修多羅」者。修多羅中義別有三：一總相修多羅，始從如是乃至奉行，一切通名為修多羅；二別相修多羅，就前總相修多羅中分出十一，餘十一部所不收者，還復攝在修多羅中，名為別相；三本相修多羅，亦名略相，於彼別相十二部中初略標舉名修多羅，後廣釋者隨別名之。今此所論是其總相修多羅也。問曰：如是我聞等言，阿難後時撰集方有，佛今云何已言如是乃至奉行名修多羅？釋言：如來懸據未來，故為此說。又佛在時，諸弟子等隨分撰集亦有經卷，彼經卷中結集之法與未來同，佛今據之，故云如是乃至奉行名修多羅。釋祇夜中，先問次辨，後總結之。辨中，先辨修多羅相，「爾時復有利根」已下對修多羅明重頌偈以為祇夜。解授記中，先問次辨，後總結之。辨中，且就彌勒說之。阿逸多者，此云無勝。釋伽陀中，先問次辨，後結可知。優陀那中，先問起發，次辨，後結。辨中，先明如來入定為天說法，次明比丘念佛所作，下明如來從禪定起，無問自說，於中如來先告比丘「諸天長壽，何故道此」，為欲釋遣比丘疑念，以天長壽，如來暫時為天說法，於其人間已過一夜。

Below, they are broadly explained. In the sūtra [section], there is first a question and then analysis; as for "from 'Thus [have I heard]' down to 'practiced accordingly' is called a sūtra": within sūtras there are three distinct meanings: first, the sūtra of general characteristics, from "Thus" down to "practiced accordingly," all being generally called sūtras; second, the sūtra of specific characteristics, where from the aforementioned sūtra of general characteristics eleven divisions are distinguished, and what is not subsumed under the other eleven divisions is again subsumed under sūtra, called specific characteristics; third, the sūtra of fundamental characteristics, also called brief characteristics, where at the beginning of those twelve divisions of specific characteristics it is briefly indicated as sūtra, and what is broadly explained afterward is named according to its particularity. What is discussed here is the sūtra of general characteristics. Question: Words such as "Thus have I heard" only existed when Ānanda later compiled [the teachings]; why does the Buddha now already say that from "Thus" down to "practiced accordingly" is called a sūtra? Explanation: The Tathāgata anticipated the future, and therefore made this statement. Furthermore, during the Buddha's lifetime, the disciples also compiled [texts] to some extent and possessed scripture scrolls; the method of compiling in those scripture scrolls was identical to that of the future, and the Buddha now relies on this, hence saying that from "Thus" down to "practiced accordingly" is called a sūtra. In explaining geya, there is first a question, next analysis, and then a general conclusion. In the analysis, the characteristics of sūtra are analyzed first; from "at that time there were also those of sharp faculties" onward, verses of restatement are elucidated in contrast to sūtras as being geya. In explaining vyākaraṇa, there is first a question, next analysis, and then a general conclusion. In the analysis, it is explained with reference to Maitreya for the time being. Ajita is translated here as "Invincible." In explaining gāthā, there is first a question, next analysis, and the subsequent conclusion may be known. In udāna, a question is first raised to initiate it, followed by analysis and conclusion. In the analysis, it first explains the Tathāgata entering samādhi to preach the Dharma for devas; next, it explains the monks contemplating the Buddha's actions; below, it explains the Tathāgata rising from meditative concentration and speaking unprompted. Therein, the Tathāgata first tells the monks: "The devas have long lifespans; why speak of this?"—in order to dispel the monks' doubts, for because the devas have long lifespans, the Tathāgata's preaching of the Dharma to devas for a short while had already lasted one night in the human realm.