大般涅槃經義記 2.12

2.12

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.