大般涅槃經義記 2.44

2.44

The preceding section answered the bhikṣus' third request above; next below it answers the earlier second request concerning doubt, clarifying that the Buddha will not remain. In it, the bhikṣus take advantage of the Buddha's previous words to make a repeated request and initiate [inquiry], and below the Buddha answers it. In the request there are four [points]: first, "The bhikṣus addressed the Buddha: 'As the Buddha has spoken, one who distances themselves from the four inversions knows permanence,'" and so forth, repeating the Buddha's previous words; second, from "The Tathāgata is now forever without inversion" onward, clarifying that the Buddha has transcended inversion and fully knows permanence and so forth; third, from "If you have already completely known permanence and bliss" onward, examining and entreating the Buddha to remain: if the Buddha already knows permanence, bliss, self, and purity, why not remain for a kalpa or half a kalpa to instruct us, instead of wishing to enter nirvāṇa? Fourth, from "If you show consideration" onward, urgently entreating the Buddha to remain: in it, first it adduces the benefit of remaining to urgently entreat: if you remain and teach us permanence, bliss, purity, and so forth, "we shall wholeheartedly receive [it] atop our heads and cultivate it." From "If you enter" onward, it adduces the harm of the Tathāgata's departure to urgently entreat: if the Buddha does not remain and enters nirvāṇa, how could we dwell together with this poisonous body to cultivate and practice the pure life? "I too shall follow the Buddha and enter into nirvāṇa of complete extinction." The text's meaning is precisely this, requiring no divergent interpretations. Below the Buddha answers, clarifying that his own correct Dharma is entirely entrusted to Kāśyapa and there is no need for him to remain. In it, he first rebukes: "You should not speak like this: 'If I remain then you will cultivate, and if I do not remain you will follow into extinction.'" From "I now" onward, he clarifies the reason for not remaining, in which there is first the dharma, next a metaphor, and afterwards the application. In the dharma, first he clarifies that all his correct Dharma is entrusted to Kāśyapa, and later he clarifies that Kāśyapa serves as a reliance identical to the Buddha.