大般涅槃經疏 1.43

1.43

從「時諸眾生」下，次明所召。文為二：初總明所召，謂時諸眾生是也。二、「時有」下，別明所召，謂隨類別出。總召為四：初抑苦、二興請、三釋請、四釋苦。初文者，聞師父滅，何得不苦？苦沒憂海自他無益，故言裁抑。次、「當共」下，興請。若抑苦而住亦復無益，故須興請，故言當往佛所。一劫減劫者，若請大劫則妨後佛，只是請於小劫。從人壽八萬四千漸短至十歲，是一小劫。三、「互相執手」下，是釋請。文為三：初發起請、次正釋請、三結請。言執手者，只是更互悲悼起發之端。次、復作是言，正釋請意。夫如來者，乘如故來，世則有佛。如來若去，世則無佛。故言世間虛空，欲請如來父也。佛是應供，供福不窮。若無應供，善業則竭，故言眾生福盡，欲請應供主也。遍知之智遮惡示善，遍知若去無人示道，故言不善增長，欲請正遍知師也。請意既爾，宜急詣佛不可停留。三、結請者。速往速往。四、「又作是言」下，釋苦。夫慈悲覆世，苦者拔之、貧者樂之；今慈悲雙去，俱嬰貧苦。雙唱虛空無救無護無所宗仰，此釋無主苦。貧窮孤露一旦遠離無上世尊，釋無親苦。設有疑惑當復問誰，釋無師苦。如是展轉釋成愁苦之意。

From "At that time the sentient beings..." onward, it next clarifies those who are summoned. The text has two [parts]: first, generally clarifying those who are summoned, which is "at that time the sentient beings." Second, from "At that time there were..." onward, specifically clarifying those who are summoned, which means coming forth specifically according to category. The general summons has four [parts]: first, restraining grief; second, raising the entreaty; third, explaining the entreaty; fourth, explaining the grief. As for the first passage: hearing that the master and father is to pass away, how could they not be in grief? If they are submerged in an ocean of distress, there is no benefit to self or other, so it is said that they "restrained" it. Next, from "We should together..." onward is raising the entreaty. If they only restrained their grief and remained still, it would also be of no benefit, so they must raise an entreaty; therefore it is said that they should go to the Buddha's place. "One kalpa or a decreasing kalpa": if they entreated for a mahākalpa, it would obstruct the future Buddha, so it is only entreating for a small kalpa. From human lifespan of eighty-four thousand years gradually shortening to ten years is one small kalpa. Third, from "mutually taking each other's hands" onward explains the entreaty. The text has three [parts]: first, initiating the entreaty; next, properly explaining the entreaty; third, concluding the entreaty. Mentioning "taking hands" is simply the beginning of mutually grieving and initiating. Next, "further spoke these words" properly explains the intention of the entreaty. The Tathāgata comes riding on Suchness (tathatā), so there is a Buddha in the world. If the Tathāgata goes, there will be no Buddha in the world. Therefore it says "the world is empty and void," wishing to entreat the Tathāgata as father. The Buddha is the Arhat (One Worthy of Offerings); the merit of making offerings to him is inexhaustible. If there is no One Worthy of Offerings, good karma will be exhausted; therefore it says "the merit of sentient beings is exhausted," wishing to entreat the One Worthy of Offerings as ruler. The wisdom of the All-Knowing One obstructs evil and shows goodness; if the All-Knowing One goes, there will be no one to show the path, so it says "unwholesomeness increases," wishing to entreat the Samyaksambuddha (Rightly and Fully Awakened One) as teacher. Since the intention of the entreaty is such, they should swiftly go to the Buddha and must not linger. Third, concluding the entreaty: "Go quickly, go quickly!" Fourth, from "further spoke these words" onward explains the grief. Compassion covers the world, pulling out those in suffering and gladdening those who are poor; now both friendliness and compassion are departing, and they will together suffer poverty and distress. Jointly proclaiming "empty and void, without savior, without protector, with nowhere to look up to" explains the suffering of being without a ruler. Being "impoverished, orphaned, and exposed, suddenly separated from the unsurpassed World-Honoured One" explains the suffering of being without a parent. "If there are doubts, whom shall we ask?" explains the suffering of being without a teacher. In this way, they explain in turn to complete the meaning of sorrow and grief.