大般涅槃經疏 2.7

2.7

次、四恒河眾，為二（云云）。所召有數、類、歎、名。初、四恒，數也。次、毘舍離城等，類也。毘舍離翻為好道，肇師翻廣嚴，什師翻廣博，皆是國巷華整，從此得名。離車亦黎昌，亦彌離，楚夏不同。此云邊地主，或云傳集國政。觀師云：其國義讓，五百長者遞為國主，故言傳集國政。罷政，即出外為邊地主（云云）。諸王眷屬者，是諸離車皆更互為王，即有皇枝外戚等還屬王類。三、「為求正法」下，歎德。為二：初歎、後結。歎為二：初、為求法故一句明上求；次三雙是下化，一戒施、二折攝、三聽說，如文。文似下化而兼上求。次從「皆悉成就」去，結，如文。列名，如文。二、「如是等各相謂言」去，是順召。若無奉召，何得有順？舉順即知有奉順召。但明順動召，餘可知。次、獻供敬儀，如文。七多羅樹者，王性剛高不居物下，佛力接之高七樹也。或云只是隨宜耳。

Next, the assembly of four Ganges sands has two parts (and so on). Those summoned comprise number, category, praise, and names. First, "four Ganges" is the number. Next, "the city of Vaiśālī" and so forth is the category. Vaiśālī is translated as "Fair Path"; Master Zhào translates it as "Vastly Adorned"; Master Shén translates it as "Broad and Vast"; these all derive their names from the beauty and order of the country's streets. Licchavi is also Líchāng, or Mílǐ, differing between Chu and Xia. Here it is translated as "lord of the borderlands", or "ruling the state by successive assembly". Master Guān says: "Their country had a custom of righteous deference; five hundred elders took turns being the ruler of the state, hence it is called 'ruling the state by successive assembly'. Stepping down from governance, they went outside to become lords of the borderlands (and so on)." "The kings and their retinues": these Licchavis were all kings in turn, so there were imperial kin, maternal relatives, and so on, who still belonged to the category of kings. Third, from "for the sake of seeking the correct Dharma" onward, it praises their virtues. There are two parts: first praising, then concluding. The praise has two parts: first, the single phrase "for the sake of seeking the Dharma" clarifies seeking above; next, the three pairs are converting below: first, precepts and generosity; second, subduing and gathering; third, listening and preaching, as in the text. The text appears to be converting below yet also encompasses seeking above. Next, from "all were accomplished" onward, is the conclusion, as in the text. Listing the names is as in the text. Second, from "such as these each said to one another" onward, this is complying with the summons. If there were no receiving of the summons, how could there be compliance? Mentioning compliance makes it known that there was receiving and complying with the summons. It only clarifies complying with the summons of the shaking; the rest can be known. Next, presenting offerings with reverent etiquette is as in the text. "Seven tāla trees": the kings' nature was unyielding and lofty, not abiding beneath anything; the Buddha's power lifted them up to the height of seven trees. Alternatively, it is said that it was merely according to what was appropriate.