大般涅槃經集解 42.4

42.4

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.