大般涅槃經疏 3.9

3.9

三從「我今所供」去，雙結。又三：初、結上法譬中所求之請。法說中云受我微供然後涅槃，似獨請佛。今結譬云冀得充足如來大眾者，結其不獨在佛，善能充足五十二眾。又是顯其能以一食普施大眾，眾多而供足、供少而周多，不思議供供難思眾（云云）。次、「我今無主無親」去，雙結上法譬中所失之請。三、如羅睺羅者，雙結法譬中求失之請。佛是金輪即羅睺主，又是親師，我及一切亦復如是，事三如一同羅睺羅。

Third, from "What I now offer" onwards is a dual conclusion. This also has three parts: First, concluding the request for what is sought in the dharma and the parable above. In the dharma exposition, it says, "Accept my slight offering and only then enter nirvāṇa," which seems to make the request of the Buddha alone. Now concluding with the parable, it says, "hoping to satisfy the tathāgata and the great assembly," which concludes that it was not solely for the Buddha, but that he was well able to satisfy the fifty-two assemblies. Furthermore, this reveals that he was able to make a universal offering to the great assembly with a single meal: the assembly was vast yet the offering was sufficient; the offering was small yet it reached many—an inconceivable offering to an assembly difficult to conceive, and so forth. Next, from "I am now without master and without kin" onwards, dual-concluding the request regarding what would be lost in the dharma and the parable above. Third, "like Rāhula" dually concludes the request regarding seeking and losing in both dharma and parable: the Buddha is a golden wheel[-turning king], which means he is Rāhula's lord, and moreover his kin and teacher; I and all beings are also likewise, so in these three matters we are as one, just like Rāhula.