大般涅槃經疏 13.21

13.21

「如來今者」下，三是雙請說法息惡，先長行略請、後偈廣請。偈有七行，初三行正請、次三行釋請、後一行結請。初正請又二：前一行請起說法、次兩行請除惡慢。初文中，迦葉是佛弟子，何以同彼外道稱佛為瞿曇？解云：凡稱瞿曇亦有所簡，如人瞋喚及以喜喚皆云張王，況復但言瞿曇，聖德豈同外道慢心喚耶？次釋請又二：初一行釋息惡、次兩行釋說法。後結請，可知。「爾時世尊大悲」下，是第二佛示無病相。文為三：一光明利益、二蓮華利益、三化佛利益。而此三意有事有理，事者病色萎悴、健色光悅；今放光晃耀即無病相，蓮華是瑞非是病相。化佛者如來所作，若是病人不能所為，有所為者則非病相。表理者，光從身出表法身，華能含果表解脫，佛是覺慧表般若。三德具足，寧當有病？三章各二：初光明、次利益。初光中云大悲熏心者，佛德無量，何獨大悲？上文請云：三世如來大悲為本，如是慈悲今何所在？今酬此請，故言大悲熏心。前亦放光，不言過百千日，正為現病，非病所能現光破疑。「大悲熏身惠施眾生」下，明利益。二「爾時世尊心無疑慮」下，是蓮華利益，亦為二：初辨蓮華、次「是諸光明」下利益。華益之處，遍於三塗彌見其華，以表解脫明矣。八寒地獄，前四從聲、後四從色。罪人初入見是華池，起愛即往，從見得名。或言只是地獄，色如四華。擘字應作劈裂讀之。三「如是一一華」下，化佛利益，亦為二，如前（云云）。

From 'The Tathāgata now' downward, the third is the joint request to preach the Dharma and cease evil, first with a brief request in prose, and later with an extensive request in verse. The verse has seven stanzas: the first three stanzas are the primary request; the next three stanzas explain the request; the final stanza concludes the request. The initial primary request again has two [parts]: the first stanza requests him to rise and preach the Dharma; the next two stanzas request him to remove evil conceit. In the first text, Kāśyapa is a disciple of the Buddha; why does he address the Buddha as Gautama like those non-Buddhists? It is explained: addressing one as Gautama also involves distinctions; just as when calling someone in anger or calling someone in joy one might say 'Zhang' or 'Wang', how much more so when merely saying 'Gautama'—how could the holy virtue be identical to the conceited mind with which non-Buddhists call him? Next, explaining the request also has two [parts]: the first stanza explains ceasing evil; the next two stanzas explain preaching the Dharma. The final concluding request can be understood. From 'At that time the World-Honoured One, [with] great compassion' downward, is the second [major section]: the Buddha shows the marks of freedom from illness. The text has three [parts]: first, the benefit of light; second, the benefit of lotus flowers; third, the benefit of transformed buddhas. Now, these three intentions have both phenomenal and noumenal aspects: phenomenally, the complexion of illness is withered and emaciated, while that of health is radiant and joyful; now the emission of brilliant radiance is the mark of freedom from illness, and the lotus flower is an auspicious sign, not a mark of illness. Transformed buddhas are creations of the Tathāgata; a sick person could not produce them, so having this activity is not a mark of illness. Symbolizing the noumenon: the light issuing from the body symbolizes the dharmakāya; the flower's ability to contain the fruit symbolizes liberation; the Buddha is awakened wisdom, symbolizing prajñā. With the three virtues fully complete, how could he possibly have illness? Each of the three chapters has two parts: first, the light [or phenomenon]; next, the benefit. In the first, regarding the light, it mentions 'great compassion perfuming the mind': the Buddha's virtues are immeasurable, so why specifically great compassion? The text above requested: 'The Tathāgatas of the three periods have great compassion as their root; where is such compassion now?' Now, in response to this request, it therefore says 'great compassion perfuming the mind'. Earlier he also emitted light, but it was not said to surpass hundreds of thousands of suns; that was precisely because he manifested illness, and it is not what one who is ill can do, emitting light to shatter doubts. From 'Great compassion perfuming the body, bestowing upon sentient beings' downward clarifies the benefit. Second, from 'At that time the World-Honoured One had no doubt or anxiety in his mind' downward is the benefit of the lotus flowers, which also has two [parts]: first, discerning the lotus flowers; next, from 'these lights' downward, the benefit. The places benefited by the flowers pervade the three evil destinies, where the flowers are seen everywhere, clearly symbolizing liberation. Among the eight cold hells, the first four are named from sounds, and the latter four from colors. When sinners first enter, they see these flower ponds, and giving rise to craving they immediately go there; they are named from what is seen. Or it is said they are simply hells whose colors are like the four flowers. The character bò (擘) should be read as pī (劈, splitting). Third, from 'Upon each and every flower' downward is the benefit of the transformed buddhas, which also has two parts, as before (etc.).