大般涅槃經義記 2.101

2.101

身業益中，「若放一光、若二、若五」，正明身益。五色光中，或放一、二光，乃至五種。「具有」已下總以結歎。上來就其現犯明益，下就當犯。「未可見法汝欲見」等，總標許說。末代化儀迦葉未知，名未可見。下正為說，初國王喻，教治眾生；毒樹一喻，勸治徒眾；白髮一喻，治自眷屬。前中，初法、次喻、後合。法中，先教治罰惡人，「當知」已下明治有益。喻中四句：一喻所治，未來惡人身為眾主故說為王，多犯禁戒名「專暴惡」，造惡不已，人皆厭賤，名「遇重病」。「有隣王」下喻能治人，持法之人說為隣王。知惡曰聞，集善比丘名「興兵來」，欲往治罰名「規殄滅」。三「時病王」下，所治降伏。四「如是隣」下，能治得福。合中，「持法亦如是」等合第二句，「得福無量」合第四句。第二段中但喻無合，「長者」喻於持法比丘，眾喻「田宅」，「生毒」喻於造惡之人，「斫」喻治罰。第三段中，先喻、次合、後舉得失勸人奉行。喻中，「壯人」喻持法者，「首生白髮」喻眷屬中造惡之人，「愧而剪拔」喻教驅遣。合文可知。就下勸中，先失後得。

Within the benefits of bodily karma: "Whether emitting one light, two, or five" directly explains the bodily benefit. Among the lights of five colours, he emits either one or two lights, up to five kinds. From "Possessing..." downward, it concludes with general praise. The preceding has explained the benefits with respect to present transgressions; below it addresses future transgressions. "Dharmas that cannot yet be seen, which you wish to see," and so on, generally marks and permits the teaching. Kāśyapa does not yet know the methods of transformation in the final age, so they are called "cannot yet be seen." Below it directly explains them for him: first, the parable of the king of a state, which teaches subduing sentient beings; the single parable of the poisonous tree, which encourages subduing disciples; and the single parable of white hair, which subdues one's own retinue. Within the first [parable], there are first the teaching, next the parable, and then the application. Within the teaching, it first instructs on punishing evil persons; from "You should know" downward, it explains that subduing them brings benefit. In the parable there are four clauses: (1) The parable for the one being subdued: the evil person of the future is the leader of the assembly and is thus called a "king"; committing many transgressions of the prohibitions is called "exclusively violent and evil"; endlessly creating evil so that all people detest and despise him is called "contracting a severe illness." (2) From "There was a neighbouring king" downward is the parable for the person capable of subduing him: the person who upholds the Dharma is called the "neighbouring king." Knowing the evil is called "hearing"; assembling good monks is called "raising troops to come"; wishing to go and punish him is called "planning to destroy and annihilate him." (3) From "Then the sick king..." downward, the one subdued surrenders. (4) From "Such a neighbouring..." downward, the one capable of subduing gains merit. In the application: "The upholder of the Dharma is also like this" and so on applies to the second clause; "acquires immeasurable merit" applies to the fourth clause. In the second section there is only the parable without an application: the "elder" represents the monk who upholds the Dharma; the assembly represents the "fields and homestead"; "bearing poison" represents the evil-doing person; "chopping down" represents punishing him. In the third section, there are first the parable, next the application, and finally the presentation of gain and loss to encourage people to practice it. In the parable: the "strong man" represents the upholder of the Dharma; "growing white hair on the head" represents an evil-doing person among the retinue; "feeling ashamed and plucking it out" represents teaching banishment. The text of the application is obvious. In the encouragement below, loss comes first and gain comes second.