大般涅槃經疏 26.8

26.8

「十六大國」下，第二明修道因緣，又二：初明道緣、二明道因。初道緣又三：一處緣、二時緣、三人緣。非處、非時、非善知識，皆不能得，故云待處、待時、待伴。就處又二：先城處、二樹處。城處又二：先問、次答。問意：言十六大國，有六大城，如來何故在此小城？答為二：先訶、次正釋。初訶問者，佛所居處不應言小，舉三譬況，如來世尊是人中之尊，居止之處其處則尊，君子居之何陋之有。「我念往昔」下，第二正釋，又二：一報地恩、二驅邪黨。初報恩又三：一報發心、二報四無量、三報弘誓，如文。次驅邪黨又二：初遍六大城、後明至此降伏。既了邪窮正盡，即寂滅涅槃。六城為六，初即至王城，然外道潰亂誘引眾生令墮三惡，故須來此而驅遣之。又國主有請，佛不違言，故往王城。外道自知其術淺薄，仍奔舍衛，佛因化三迦葉及通慧二人。「時彼城中有一長者」下，是第二往舍衛逐外道。就文為三：一明往之緣起、二共試神力正論往彼。然諸外道在王舍城不敢拒抗，行至舍衛仍求面論。珊檀那者，是王舍城人，此翻護彌。祇陀，此翻勝氏。須達多者，是舍衛人，此翻善溫。問：佛名聞十方，須達亦是六大居士，何以聘婚夜宿始聞佛名？答：初非不聞孟浪飄瞥，今道機時熟，聞則毛衣遍竪。

From “sixteen great nations” onward, the second part clarifies the causes and conditions for cultivating the path. This also has two parts: first, clarifying the conditions for the path; second, clarifying the causes of the path. The first, conditions for the path, also has three: first, the condition of place; second, the condition of time; third, the condition of persons. Without the proper place, the proper time, or good spiritual companions, it cannot be attained; hence it is said to await the place, await the time, and await companions. Regarding the place, there are also two: first, the place of the city; second, the place of the trees. Regarding the place of the city, there are also two: first, the question; next, the answer. The intent of the question: it is said that among the sixteen great nations, there are six great cities; why does the Tathāgata remain in this small city? The answer has two parts: first, a rebuke; next, the correct explanation. As for the initial rebuke of the question: the place where the Buddha resides should not be called small. Raising three similes, the Tathāgata, the World-Honoured One, is the most venerable among humans; the place where he dwells is therefore venerable. “If a gentleman dwells there, what uncouthness could there be?” From “I remember in the past...” onward, the second part is the correct explanation, which also has two parts: first, repaying gratitude to the land; second, expelling the heterodox factions. The first, repaying gratitude, also has three: first, repaying the initial generation of the thought of bodhi; second, repaying the four immeasurables; third, repaying the great vows, as in the text. Next, expelling the heterodox factions also has two: first, visiting all six great cities; later, clarifying that upon arriving here he subdued them. Having exhausted the heterodox and fully manifested the orthodox, there is then quiescent nirvāṇa. The six cities make six sections. The first is arriving at Rājagṛha: the heterodox teachers were confusing and misleading sentient beings, causing them to fall into the three bad destinies, so he had to come here to drive them away. Furthermore, because the ruler of the country had invited him, the Buddha did not break his word, and therefore went to Rājagṛha. The heterodox teachers, knowing their own arts to be shallow, fled to Śrāvastī; the Buddha thereupon converted the three Kāśyapa brothers and the two who had gained superknowledges. From “At that time in that city there was an elder...” onward, this is the second part: going to Śrāvastī to pursue the heterodox teachers. In the text there are three parts: first, clarifying the origin of going there; second, mutually testing spiritual powers, directly addressing going there. The heterodox teachers did not dare to resist in Rājagṛha, but upon reaching Śrāvastī they still sought a face-to-face debate. “Śaṇḍāna” is a man from Rājagṛha, translated here as “Hùmí” (Protecting Wealth). “Jeta” is translated here as “Victor Clan.” “Sudatta” is a man from Śrāvastī, translated here as “Virtuous Warmth.” Question: The Buddha's name was heard throughout the ten directions, and Sudatta was also one of the six great laymen; why did he only first hear the Buddha's name when staying overnight to arrange a marriage? Answer: Initially it was not that he had not heard it, but that it was vague and fleeting; now that the faculties for the path were mature, hearing it made his hairs stand on end all over.