大般涅槃經集解 9.22

9.22

Sengzong comments: This raises actual events as an objection, asserting that [the treatment] is unequal. Sentiments among people see that in the past wrongdoers were repeatedly punished, which seems to harm benevolence; hence it must be clarified. Mingjun comments: From here below is Kāśyapa’s second objection. The objection has two aspects. Following the previous purport, it was said that practicing benevolence and upholding the precepts are the cause, and obtaining a long lifespan is the fruit. Now, this first [aspect] raises an objection, implying there is no benevolence and that the precept against killing is violated, causing the principle of the cause not to stand; later, the second [aspect] adduces the presently visible nirvāṇa to show there is no fruit of long life. If there is a cause of longevity, the fruit cannot be short; if the fruit is definitely not long, therefore we know there is no cause. He turns both gates back and forth to establish his meaning. Within the former gate there are three turns: first, settling the benevolence of the thought of an only son; second, adducing an event, using the vajra-deity to form the objection; third, adducing the principle, using the analogy of anointing and lacerating. This is the first, settling benevolence: does he also conceive the thought of an only son toward the three kinds of evil people, or not? It has two steps: first Kāśyapa establishes it, and then the Buddha answers.