大般涅槃經義記 2.182

2.182

第四通中，對前兩難還有兩釋，先對初段將無令生入阿鼻獄而自免過；「如王」已下對向後難，明為眾生不得先制。前中約就三業釋之。「若言如來能說十善是則視生如羅睺羅，云何難言將無令生入阿鼻獄」牒前問辭，明己口業利益眾生，是故不欲令生入獄。「我見一人墮阿鼻」下明己身業久住益物，是故不欲令生入獄。「我於眾生有大慈」下明己內心慈益眾生，是故不欲令生入獄。

In the fourth [part], the resolution, in response to the previous two objections there are likewise two explanations. First, in response to the first section, [addressing the concern that] he might have caused sentient beings to enter the Avīci Hell, he exonerates himself of fault; from "just as a king" onward, in response to the latter objection, he clarifies that for the sake of sentient beings they could not be instituted beforehand. In the former, he explains it with respect to the three karmas. "If it is said that the Tathāgata is able to speak the ten good actions, this means he regards sentient beings as [he does] Rāhula; how can you object, saying: 'could it be that he wished to cause sentient beings to enter the Avīci Hell?'" takes up the phrasing of the previous question, clarifying that his own verbal karma benefits sentient beings, and therefore he does not wish to cause sentient beings to enter hell. From "if I see a single person falling into Avīci" onward, it clarifies that his own bodily karma abides for a long time to benefit beings, and therefore he does not wish to cause sentient beings to enter hell. From "I have great compassion for sentient beings" onward, it clarifies that his own internal mind compassionately benefits sentient beings, and therefore he does not wish to cause sentient beings to enter hell.