大般涅槃經疏 4.17

4.17

Fourth, the repeated request: some say it is not a repeated request because the Buddha did not answer again. Or it is said that looking both ways, looking back it is a repeated request, and looking forward it is the beginning of the discussion. Within this there are three parts: first, receiving the instruction; next, modesty and gratitude; third, the formal request. Receiving the instruction arises from refusing the request by means of the difficulties: the six difficulties depend on the Buddha, truly as the holy word says. Modesty and gratitude arise from the realm of the Buddha. The realm of all buddhas is vast, without boundary or bottom; how could a mosquito or gnat know its limits? Knowing a portion is not ultimate knowing: knowing this is modesty. Gratitude arises from the functions: receiving the Buddha's acceptance of the offering accomplishes the final dāna. The defilements of stinginess being severed, he is equal to Mañjuśrī in receiving the Buddha's acceptance of the offering; his wisdom of the other shore being accomplished, he is equal to a great bodhisattva; hence he adduces dragons and elephants as metaphors for wisdom and severing. Moreover, he uses his youth to describe himself, using having just received full ordination to contrast with those who have long attained. Pulling him from beneath the abyss to place him above the clouds is entirely the grace of the Buddha and bodhisattvas; therefore he must express gratitude, expressing gratitude for the function of impermanence. Third, the formal request: the function of eternal abiding can give birth to the good of sentient beings; the great assembly has met with suffering, yet the Tathāgata has not yet affirmed it, and therefore he repeats the request. There are the teaching, the metaphor, and the application. First, the teaching is as in the text. Next, regarding "vomiting" in the metaphor, there are two explanations: one says it is a metaphor for the longing, hunger, and thirst of the great assembly, wishing for the Tathāgata to stay, which will never be vomited up. Hence the text says, "I now wish to cause the Tathāgata to abide long"; thus we know it is a metaphor made for sentient beings. The second says it is a metaphor made for the Buddha: the reflection on sentient beings and the capacities of sentient beings are also like hunger and thirst; wishing the Buddha to abide in the world is also never vomited up. Hence the application of the metaphor says, "We only pray the World-Honoured One will also be like this"; thus we know it is a metaphor made for the Buddha. Now, the holy words are skillful and subtle, and must not be taken one-sidedly (and so forth).