大般涅槃經疏 4.11

4.11

次普受者，從「我今」去，是受眾供次請住。文為四：一因請、二騰請、三遮請、四重請。先生起四意，眾咸獻供請住，供既不允，請住未申。佛因純陀許受眾供，眾因純陀更請佛住，純陀順旨仍騰眾心，佛受眾供普開於常。常法非住不應請住，常法深奧眾未能達，眾意殷勤是故重請。興皇解云：大眾同聞聲，告不久當滅。聞答難云法身常身，又初聞滅謂如燈盡，聞常謂恒在世。夫如來者本無去住，何曾如彼見住見去？只去是住、只住是去，不起寂滅現身餘會，去相宛然而恒在、住相不去而常去。若爾，如來去住於眾何益（云云）。今明佛無去住，緣宜不同，略有四種：或有見去而自慶，乃言無量眾生墮佛前後，我今有幸見佛始終，自慰為得，此是世界因緣見去。或悲泣懊惱拍頭號哭三業戀慕，此是為人因緣見去。或有見去破無量惡，如來尚去我云何著？是為對治因緣見去。或有見去入祕密藏，至佛至處了了見性與法王子等，是為第一義因緣見去。或可一人具四、或但三但二、或可四人各一，種種不同，而於如來都無去住。且舉純陀，或時悲感、或時歡喜，或云：如來不般涅槃而我不能不懷憂惱，或時自云：我今已與文殊師利法王子等。若眾無緣，純陀豈然？故知純陀不爾，悉為緣耳。於去一句四緣不同，餘住亦去亦住非去非住，三句準知。

Next, the universal acceptance, from "I now..." onward, is the acceptance of the assembly's offerings, followed by their requesting [the Buddha] to abide. The text has four parts: first, making the request due to a cause; second, conveying the request; third, checking the request; and fourth, repeating the request. First, to trace the arising of the four intentions: The assembly all presented offerings and requested him to abide; since the offerings were not granted, the request to abide was not yet expressed. Because of Cunda, the Buddha consented to accept the offerings of the assembly; because of Cunda, the assembly again requested the Buddha to abide; Cunda complied with the intent and accordingly conveyed the mind of the assembly; the Buddha accepted the offerings of the assembly and universally opened up the eternal. The eternal Dharma is not abiding, so one should not request him to abide; yet the eternal Dharma is profound and arcane, and the assembly was not yet able to comprehend it; the assembly's intention was earnest, and therefore they repeated their request. Master Xīnghuáng explained: The great assembly together heard the voice announcing that he would soon pass away. Hearing the reply to the objection, they said the Dharma body is an eternal body; again, at first hearing of his passing away, they thought it was like an extinguishing lamp, and hearing of eternity, they thought he was always remaining in the world. As for the Tathāgata, he originally has no going or abiding; how could he ever be as they see, abiding or going? Just going is abiding, and just abiding is going; without rising from quiescence, he manifests his body in other assemblies; the aspect of going is vivid, yet he always remains; the aspect of abiding does not go, yet he always goes. If so, of what benefit to the assembly are the Tathāgata's going and abiding? (and so forth). Now I clarify that the Buddha has no going or abiding; the suitability for conditions varies, and there are roughly four kinds: Some see him going and rejoice for themselves, saying: "Immeasurable sentient beings have fallen before or after the Buddha; I am now fortunate to see the Buddha from beginning to end," comforting themselves that they have attained [the encounter]—this is seeing going through worldly conditions. Some weep in sorrow and anguish, beating their heads and wailing, longing with their three karmas—this is seeing going through conditions for the sake of persons. Some see going and destroy immeasurable evils, [thinking], "The Tathāgata still departs; how could I be attached?"—this is seeing going through therapeutic conditions. Some see going and enter the secret treasury, arriving where the Buddha arrives, clearly seeing the nature, equal to the Dharma Prince—this is seeing going through supreme truth conditions. It may be that one person possesses all four, or only three, or only two, or it may be that four persons each have one; they are varied and not uniform, yet for the Tathāgata there is no going or abiding at all. Take Cunda for example: at times he is grieved, at times delighted; at times he says, "The Tathāgata does not enter parinirvāṇa, yet I cannot help but harbor sorrow and anguish"; at times he says of himself, "I am now equal to the Dharma Prince Mañjuśrī." If the assembly had no conditions, how could Cunda be thus? Hence we know that Cunda was not [acting for] himself; it was all for the sake of conditions. For the single phrase of going, the four conditions vary; the remaining three phrases—abiding, both going and abiding, and neither going nor abiding—are to be understood by analogy.