大般涅槃經義記 2.103

2.103

下佛釋通，先喻、次合、後結彰等。喻中有三：一立喻相、二反問迦葉、三迦葉正答。初中，「王」等喻佛如來，未來學人名為「諸子」，從佛化生以言產有。道機不邪名為「端正」，識達因果稱曰「黠慧」，「若二、三、四」，多少不定。惡人有六，如上所列。於此六中，闡提無信，不可攝化，今癈不論；威儀過輕，今此不說；就餘四中，造作十惡及犯四重說以為二，加以五逆通前說三，復加謗法通餘說四。以何義故不說其一？欲於其中有留、有驅，故不說一。玄委當來傳法之人令其攝化，名「付嚴師」。「而作言」下顯委付相，於中初先付令教善，勸教學人，名「君為我教詔諸子」；令成三學，名「威儀等悉令成就」。下付治惡，「我今四子就君受學」牒前所付。於中有犯四重、五逆及謗正法，此三罪人依法擯徙，名為「三子病杖而死」；於弟子中有犯十惡輕罪之人亦須治罪，名「餘一子必當苦治」。罰惡清眾當佛本意，是故說言「雖喪三子，我終不恨」。

Below, the Buddha explains and resolves it: first the parable, next the application, and finally the conclusion revealing impartiality. Within the parable there are three [parts]: (1) establishing the details of the parable, (2) questioning Kāśyapa in return, and (3) Kāśyapa's direct answer. In the first: the "king" and so on represent the Buddha, the Tathāgata; future practitioners are called the "sons"; being transformed and born from the Buddha is spoken of as being begotten. When the faculties for the path are not perverted, they are called "upright"; when they comprehend cause and effect, they are called "clever and wise"; "whether two, three, or four" means that the number is unfixed. There are six kinds of evil persons, as listed above. Among these six, icchantikas lack faith and cannot be gathered and transformed, so they are set aside now and not discussed; transgressions of deportment are too minor, so they are not mentioned here; with respect to the remaining four, committing the ten non-virtuous actions and violating the four pārājikas are accounted as two; adding the five deeds of immediate retribution makes three when combining with the previous; further adding slandering the Dharma makes four when combining with the rest. For what reason does he not speak of one? Because among them he wishes to retain some and banish others, he does not speak of one. Deeply entrusting those who will transmit the Dharma in the future to gather and transform them is called "entrusting to a strict teacher." From "And spoke these words..." downward reveals the manner of entrusting. Within this, he first entrusts him to teach goodness, encouraging and instructing the practitioners, which is called "May you teach my sons for me"; causing them to accomplish the three trainings is called "causing them to fully achieve deportment and so forth." Below he entrusts him to punish evil: "My four sons now take you as their teacher" refers back to what was entrusted before. Among them, if there are those who violate the four pārājikas, commit the five deeds of immediate retribution, or slander the true Dharma, these three types of offenders are banished according to the Dharma, which is called "three sons fell ill from the cane and died"; among the disciples, those who commit minor offences of the ten non-virtuous actions must also be punished, which is called "the remaining one son must be severely disciplined." Punishing evil to purify the assembly accords with the Buddha's original intent; therefore it is said, "Although I have lost three sons, I bear no resentment in the end."