大般涅槃經疏 13.22

13.22

「爾時一切天龍」下，是第三大眾供養勸請。勸請意者，向謂臥病恐即涅槃，今見光相知未入滅，是故請法。先供、後請。初文中云建陀者，河西云：一肩鬼，使人肩痛。優摩陀，能令人醉鬼。阿婆摩羅，令人狂鬼。二「說偈」下，是勸請，十五行并少長行，分為二：初十四行正請、次一行并長行經家敘事。初文三：初兩行標請、次十行釋請、後兩行結請。初如文。次十行為五：初本誓故請、次墮惡故請、三下愚不知故請、四施甘露法故請、五療病故請。次結請，如文。二「是諸大眾」下，是經家敘事，為二：初請已默止、次請聲所至。至淨居者，色頂有形，有耳識故；無色不爾，故不至彼。〈序品〉中云有頂（云云）。例世間天，生天淨天，應言生淨居、無漏淨居、第一義淨居（云云）。

From 'At that time, all the devas, nāgas' downward is the third [major section], the great assembly's offerings and exhortative requests. The intention behind their exhortative requests is that previously, seeing him lying ill, they feared he would immediately enter nirvāṇa; now seeing the marks of light, they know he has not yet entered extinction, and therefore they request the Dharma. First offerings, then requests. In the first text, as for 'Gandha', Héxī says: a one-shouldered ghost that causes shoulder pain in humans. Umāda is a ghost capable of making people intoxicated. Apasmāra is a ghost that makes people mad. Second, from 'spoke a verse' downward is the exhortative request, consisting of fifteen stanzas together with a short prose section, divided into two: first, fourteen stanzas of the primary request; next, one stanza along with the prose, where the compiler of the sūtra narrates the event. The first text has three parts: the first two stanzas state the request; the next ten stanzas explain the request; the final two stanzas conclude the request. The first is as in the text. The next ten stanzas constitute five: first, requesting on account of original vows; second, requesting because [beings] fall into evil; third, requesting because base and foolish beings do not know; fourth, requesting the bestowal of the nectar Dharma; fifth, requesting the curing of illness. The next concluding request is as in the text. Second, from 'All these assemblies' downward is the compiler's narration, in two [parts]: first, remaining silent after requesting; next, the reach of the sound of the request. Reaching the Śuddhāvāsa is because the summit of the form realm has physical form and possesses auditory consciousness; the formless realm is not so, hence it does not reach there. In the 'Introductory Chapter' it mentions the Bhavāgra (etc.). By analogy with worldly heavens, born heavens, and pure heavens, one should speak of born Śuddhāvāsa, immaculate Śuddhāvāsa, and paramārtha Śuddhāvāsa (etc.).