大般涅槃經集解 42.4

42.4

案僧亮曰：列在品末者，有四意證經多義：一證慈等怨親；二證慈有益；三拔五逆重罪；四明若信因果，生重慚愧、發露悔過如闍世者為可拔，不如是者不可救也。此先明造罪之緣起。內具十惡，不見未來，外黨凶人遂興重逆。曇濟曰：有六意，一明慈有有益、二明怨親等、三明外淨眾生、四明能除、五明悔過、六明應近善友也。僧宗曰：此下有二意，一者猶是歎經、二者證成梵行有益也。敬遺記曰：有五意，一歎經、第二內臣勸詣佛、第三空中聲告勸隨耆婆、第四明佛慈無偏、第五明除罪也。又一解云：第一外臣勸以邪師、二證梵行、三示為慈有改悔之方、四示有真知識、五明其父教中是聲聞也。此下五段，第一明外臣勸也。寶亮曰：此是〈梵行品〉中大段之第四，證經力用，能除重罪也。有五意：第一上來雖明經有大力，能除重罪，未見其事；今出闍世親是其人，以經力故，罪得除也。第二既明四無量心是實益，若不出其相，則何以為驗？今故教月受三昧，先除王身之瘡，近表慈悲之實也。第三欲明如來一化之中，普為人天作善知識，具足入道之因緣也；顯六師為惡友，耆婆為善知。第四示人懺悔之法則，若當有罪，能如闍世者，必滅矣。第五遠證三乘慈等也。次第教云聲聞無有慈悲濟拔於物，而頻婆娑羅親是須陀洹人，能捨重怨，空中有勸也。智秀曰：品中之第五大段，證慈悲有實益義也。文有四別：第一出內有惡因、外隨惡緣造惡；第二耆婆為善友，勸其詣佛；第三其父勸也；第四佛自放光接化之也。

Sengliang states: It is placed at the end of the chapter with four intentions to attest to many doctrines of the sūtra: first, to attest that benevolence views enemies and kin equally; second, to attest that benevolence brings benefit; third, to eradicate the heavy sins of the five rebellious acts; fourth, to clarify that if one has faith in cause and effect, gives rise to deep shame and remorse, and discloses and repents errors as Ajātaśatru did, one can be saved, but if not like this, one cannot be saved. This first clarifies the conditioning origins of committing sins. Inwardly possessing the ten evils and not seeing into the future, and externally associating with malicious people, he subsequently instigated a grave rebellion.
Tanji says: There are six intentions: 1. to clarify that benevolence is beneficial; 2. to clarify that enemies and kin are equal; 3. to clarify the external purification of sentient beings; 4. to clarify the ability to eliminate [sin]; 5. to clarify repentance of errors; 6. to clarify that one should associate with good friends.
Sengzong says: Below this there are two intentions: first, still to praise the sūtra; second, to verify and establish that the pure conduct has benefit.
The Record of Jingyi says: There are five intentions: 1. praising the sūtra; 2. internal ministers advising him to visit the Buddha; 3. a voice in the sky advising him to follow Jīvaka; 4. clarifying that the Buddha's benevolence has no bias; 5. clarifying the eradication of sins. Another interpretation says: 1. external ministers advising with heterodox masters; 2. attesting to pure conduct; 3. showing that benevolence provides a method of repentance; 4. showing that true good friends exist; 5. clarifying that his father belongs to the Śrāvaka vehicle within the teachings. The following five sections begin with the first, clarifying the advice of external ministers.
Baoliang says: This is the fourth major division in the "Chapter on Pure Conduct," attesting to the power and function of the sūtra to eliminate heavy sins. There are five intentions: First, although it was clarified above that the sūtra has great power to eliminate heavy sins, its instance had not yet been seen; now it presents Ajātaśatru personally as the man, whose sins are eradicated through the power of the sūtra. Second, since it has been clarified that the four immeasurables are true benefits, if their features are not shown, by what could they be verified? Now, therefore, it teaches the reception of the moon-loving samādhi, first removing the sores on the king's body, which immediately exemplifies the reality of benevolence and compassion. Third, it intends to clarify that in the single teaching phase of the Tathāgata, he generally serves as a good friend for humans and devas, fully providing the conditions for entering the Path; it shows that the six teachers are bad friends and Jīvaka is a good friend. Fourth, it shows the rules of repentance for people: if someone commits a sin and can act like Ajātaśatru, it will surely be extinguished. Fifth, it distantly attests that the benevolence of the three vehicles is equal. In the gradual teachings it is said that Śrāvakas do not have benevolence and compassion to rescue beings, yet Bimbisāra personally was a stream-enterer, who could relinquish severe enmity and advise from the sky.
Zhixiu says: The fifth major section of the chapter attests to the doctrine that benevolence and compassion have real benefits. The text has four divisions: first, showing inner evil causes and external following of evil conditions to commit evil; second, Jīvaka serving as a good friend to advise him to visit the Buddha; third, his father advising him; fourth, the Buddha himself emitting light to receive and transform him.