大般涅槃經疏 13.5

13.5

文為兩：一次第答問、二歡喜領解。初中，河西云：此品答七問，為四章：初章答示現涅槃問，兼答示人天魔道問；次說偈已下，答知法性問；三釋有餘偈，正答說祕密問，兼答遠離病問及近無上道問；四云何復名無餘義耶，答畢竟問。就初為二：一大眾奉供、二如來受供。奉供又二：一緣起；二獻供緣起，為五：一放光、二欲獻、三人天遮、四重放光、五奉供。而以此為答示現涅槃問者，河西解云：示現涅槃，有三種：一言說示現、二神通示現、三即事示現。即事者，香木酥油受最後食是也。神通者，放光現瑞是也。言說者，告純陀言：「汝欲令我久住世者，宜當速奉最後供養。」即答問意。「爾時天人」下，是第二獻供，又二：初大眾供、次純陀供。初大眾供，又二：一大眾供、二比丘持衣鉢。次純陀供，為四：一辦供、二變土、三悲請、四稱歎。「爾時世尊」下，第二如來受供，又四：一受大眾供、二受純陀供、三大眾興念巨細相容、四大眾悲歎。所以兼答示人天魔道者，河西云：世界嚴淨毛孔化佛，純陀少供普充大眾，凡此殊勝希有大事，能令時會了了覩見，故是兼答示人天魔道問。

The text has two [parts]: 1. answering the questions in sequence; 2. joyful reception and understanding.
Within the first [part], Héxī says: This chapter answers seven questions and constitutes four sections.
The first section answers the question on demonstrating nirvāṇa, and concurrently answers the question on demonstrating the realms of humans, devas, and Māra.
Next, from "having spoken the verses" onwards, it answers the question on knowing the Dharma-nature.
Third, the explanation of the verse on "having residue" directly answers the question on speaking the secret [teachings], and concurrently answers the questions on staying far from illness and approaching the unsurpassable path.
Fourth, "How is it again named the meaning of without residue?" answers the question on the ultimate.
Regarding the first [section], there are two: 1. the great assembly presenting offerings; 2. the Tathāgata accepting the offerings.
Presenting offerings also has two: 1. the causal origin; 2. the causal origin of presenting offerings has five: (1) emitting light, (2) desiring to make offerings, (3) humans and devas preventing [them], (4) emitting light again, (5) presenting offerings.
As for taking this as answering the question on demonstrating nirvāṇa, Héxī explains: Demonstrating nirvāṇa has three kinds: 1. demonstration through words; 2. demonstration through supernatural powers; 3. demonstration through actual matters.
Actual matters are: fragrant wood, clarified butter, and receiving the final meal.
Supernatural powers are: emitting light and manifesting auspicious signs.
Words are: addressing Cunda, "If you wish to make me abide long in the world, you should quickly present the final offering." This is the intention of answering the question.
From "At that time, devas and humans" onwards is the second, presenting offerings, which also has two: first, the great assembly's offerings; next, Cunda's offering.
First, the great assembly's offerings also has two: 1. the great assembly offering; 2. the bhikṣus holding robes and bowls.
Next, Cunda's offering has four: 1. preparing the offering; 2. transforming the land; 3. sorrowfully entreating; 4. praising in eulogy.
From "At that time the World-Honoured One" onwards is the second, the Tathāgata accepting the offerings, which also has four: 1. accepting the great assembly's offerings; 2. accepting Cunda's offering; 3. the great assembly giving rise to the thought that the vast and minute accommodate each other; 4. the great assembly lamenting sorrowfully.
As for why it concurrently answers [the question on] demonstrating the realms of humans, devas, and Māra, Héxī says: The world being purified and adorned, the transformed Buddhas from the pores, and Cunda's modest offering universally filling the great assembly—all these extraordinary, rare, and great matters can cause the assembly at that time to clearly see them; therefore, it concurrently answers the question on demonstrating the realms of humans, devas, and Māra.