大般涅槃經疏 13.5

13.5

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.