大般涅槃經義記 7.371

7.371

第二段中，文別有六：一明如來因惡比丘唱言當滅，聲聞弟子不見不聞，謂佛實滅；二「唯菩薩」下明諸菩薩常見常聞，不言佛滅；三「聲聞弟子雖復言」下明前聲聞所見不實，雖言如來入般涅槃，佛實不滅，此三為本；四「若我所有聲聞」已下就前第一明妄取失，非我弟子，是魔伴黨；五「若言如來不入」已下就前第二明正取得，真佛弟子，非魔伴黨，先順後反；六「如長者」下就前第三廣明聲聞所見不實，有五復次，皆先立喻，後合可知。

In the second section, the text has six distinct divisions: First, it clarifies that because of the evil monks the Tathāgata proclaimed that he would enter extinction, but the śrāvaka disciples did not see and did not hear, supposing that the Buddha truly went into extinction. Second, from 'only the bodhisattvas' onwards, it clarifies that all the bodhisattvas constantly see and constantly hear, and do not say that the Buddha entered extinction. Third, from 'although the śrāvaka disciples say' onwards, it clarifies that what the aforesaid śrāvakas saw was not real; although they say that the Tathāgata entered parinirvāṇa, the Buddha truly did not enter extinction; these three are fundamental. Fourth, from 'if any śrāvakas of mine' onwards, based on the first [division] above, it clarifies the error of falsely apprehending [his extinction], that they are not my disciples but companions of the Māra. Fifth, from 'if one says that the Tathāgata does not enter' onwards, based on the second [division] above, it clarifies the gain of correctly apprehending [his non-extinction], that they are true disciples of the Buddha and not companions of the Māra, first stated affirmatively and then negatively. Sixth, from 'like an elder' onwards, based on the third [division] above, it broadly clarifies that what the śrāvakas saw was not real; there are five restatements, all first setting up a simile and then applying it, which can be known.