大般涅槃經義記 2.105

2.105

迦葉答中，初先依理總答不也，「何以」下釋。合中有四：一合前喻、二就所委反問迦葉、三迦葉正答、四如來約之顯己無罪。初中，「如來」合前王等；「視壞法者等如一子」合產諸子；「如來以法付諸王」等，合付嚴師。向前喻中舉人彰付，今此合中就法論之，左右言耳。「應當勸」下合君為我教詔諸子；「令得增上戒、定、慧」下合威儀等悉令成就；「若有不學乃至應治」合上三子病杖而死，唯有一子必當苦治。後之三段文顯可知。上來合竟，自下第三結以彰等。先就所寄如來結等，「是名」已下就其所為菩薩結等。上來明因，自下第二明因得果。於中初明果體常住，即是自德；「應當修習佛法眾僧而作常」下就常辯歸，明利他德。前中初明果體常住。

In Kāśyapa's answer: first, in accord with reason, he generally answers "No"; from "Why?" downward, he explains. Within the application there are four [parts]: (1) applying the previous parable, (2) questioning Kāśyapa in return regarding what was entrusted, (3) Kāśyapa's direct answer, and (4) the Tathāgata using this to show that he is blameless. In the first: the "Tathāgata" matches the king and so forth above; "viewing destroyers of the Dharma impartially, as an only child" matches begetting the sons; "the Tathāgata entrusts the Dharma to the kings" and so forth matches entrusting to a strict teacher. In the preceding parable he raised persons to show the entrustment, while in this application he discusses it in terms of the Dharma; it is merely expressing it from either side. From "Should encourage..." downward matches "May you teach my sons for me"; from "Causing them to attain the higher morality, concentration, and wisdom" downward matches "causing them to fully achieve deportment and so forth"; "If there are those who do not learn, up to... should be disciplined" matches the above "three sons fell ill from the cane and died, and only the one son must be severely disciplined." The latter three passages are clear and can be understood. The preceding application is complete; from below, the third [part] concludes to reveal impartiality. First, with respect to what is based upon the Tathāgata, he concludes impartiality; from "This is called..." downward, with respect to the actions of the bodhisattva, he concludes impartiality. The preceding explained the cause; from below, the second [part] explains the attainment of the fruit through the cause. Within this, it first explains that the substance of the fruit is permanent, which is his own virtue; from "One should cultivate the Buddha, Dharma, and Saṅgha, regarding them as permanent" downward, it discusses taking refuge in terms of permanence, explaining the virtue of benefiting others. Within the first [part], it first explains that the substance of the fruit is permanent.