大般涅槃經義記 2.100

2.100

初言「世尊不如是也」，總明不同，下別顯之。別中，先舉七羯磨法，次明化意，後總結歎。初中，第一「驅遣羯磨」，猶是律中擯羯磨也。阿濕波等在聚落中行惡污家，如來立法驅擯令去，名驅遣羯磨。「呵責羯磨」者，如律中說：智慧盧醯那好喜鬪諍，口出刀釰，共相罵辱，令僧塵垢，如來立法呵責令止，名呵責羯磨。「置羯磨」者，猶是律中依止羯磨，僧芻比丘愚痴無智，數懺數犯，不能自制，如來立法令依有德，故曰依止，安置在於有德人邊名置羯磨。「舉罪羯磨」者，義當律中遮不至白衣家羯磨。善法比丘譏罵檀越，檀越反報，恚恨捨去。如來立法令懺檀越，遮抑不聽，不至其家，名遮不至白衣家羯磨。舉罪示之，令懺檀越，故復名為舉罪羯磨。「不可見羯磨」者，猶是律中不見罪舉，闡陀比丘犯罪不識，如來立法，舉出眾外，有利皆奪，待見方解，名不見罪舉。「滅羯磨」者，猶是律中不懺罪舉，還是闡陀作罪識知而不懺滅，如來立法舉出眾外，待懺方解，名不懺罪舉，伏令滅罪，故此名為滅罪羯磨。「不捨惡見」，猶是律中不捨惡見舉，阿利吒比丘說欲不障道，如來立法舉出眾外，待捨方解，名為不捨惡見舉也。「如來所以與謗法」下明己化意，此即不同世間人王。「即是施」下總以結歎，制惡防苦名施無畏。

The initial statement, "The World-Honoured One is not like this," generally explains the difference, and the text below reveals it in detail. Within the detailed [explanation], it first raises the seven acts of saṅghakarma, next explains the intent of transformation, and finally concludes with praise. Within the first [part]: the first, "the act of banishment," is just the act of expulsion (pravājanīyakarma) in the Vinaya. When Aśvaka and the others engaged in evil and corrupted families in settlements, the Tathāgata established the rule to drive out and expel them, which is called the act of banishment. The "act of censure" is as described in the Vinaya: when Mati and Rohiṇa were fond of disputation, their mouths issuing swords as they cursed and reviled each other, polluting the saṅgha, the Tathāgata established the rule to censure and stop them, which is called the act of censure (tarjanīyakarma). The "act of placing" is just the act of dependence (niśrayakarma) in the Vinaya: the monk Saṃgha was foolish and lacked wisdom, repeatedly repenting and repeatedly transgressing without self-control; the Tathāgata established the rule that he must rely upon one of virtue—hence called "dependence"—and placing him beside a person of virtue is called the act of placing. The "act of raising offences" corresponds in meaning to the act of barring entry into the homes of laypersons in the Vinaya. The monk Kalyāṇa mocked and cursed a dānapati, and the dānapati retaliated, leaving in anger and resentment; the Tathāgata established the rule that he must repent to the dānapati, blocking and prohibiting him from going to that house, which is called the act of barring entry into the homes of laypersons; because his offence is raised and shown to him so that he repents to the dānapati, it is also called the act of raising offences (utkṣepanīyakarma). The "act of [the offence] being invisible" is just the raising [of an offence] for not seeing one's transgression in the Vinaya: the monk Chanda committed an offence without recognizing it, so the Tathāgata established the rule that he be expelled outside the assembly and stripped of all benefits, only to be reinstated upon seeing it, which is called raising for not seeing the offence. The "act of extinction" is just the raising [of an offence] for not repenting one's transgression in the Vinaya: again it was Chanda who committed an offence and recognized it, yet did not repent and extinguish it; the Tathāgata established the rule that he be expelled outside the assembly, only to be reinstated upon repenting, which is called raising for not repenting the offence; because it subdues him to extinguish the offence, it is called the act of extinguishing offences. "Not relinquishing evil views" is just the raising [of an offence] for not relinquishing evil views in the Vinaya: the monk Ariṣṭa claimed that sensual desires do not obstruct the path; the Tathāgata established the rule that he be expelled outside the assembly, only to be reinstated upon relinquishing them, which is called raising for not relinquishing evil views. From "The reason the Tathāgata, toward those who slander the Dharma..." downward, it explains his intent of transformation; this is precisely what is different from worldly kings. From "This is the giving..." downward, it concludes with general praise; subduing evil and preventing suffering is called giving fearlessness.