大般涅槃經義記 2.99

2.99

自下第二拂去迹疑。於中有二：一拂去昔日不慈之迹、二「如佛所言則不等視同子想」下拂去今日不等之迹。前中有四：第一迦葉以理請問、第二如來以理正答、第三迦葉執迹為難、第四如來拂迹釋通。文別可知。初中迦葉先牒上言彰己未解，次呵如來不應說言菩薩修等，「所以」下釋。人有善惡，何由可等？惡有六階：一者闡提、二謗方等、三作五逆、四犯重禁、五作十惡、六犯一切威儀之罪。今應具列，略舉中三。「云何當」下結明難等。第二如來以理正答，明己實等。第三迦葉執迹難中，先舉昔事，事如經說，「是金剛」下牒以徵佛。第四如來拂迹釋中，初就化犯釋去前難，後就實犯彰己慈益。前中先呵，次辯化事，「為欲驅」下彰己化意。就實犯中，初就現犯明己慈益，「未可見法汝欲見」下就其當犯明己慈益。前中初意，次口，後身。意中，先舉四種惡人，略無五逆及威儀罪；「我於是」下明己慈益。口中，如王，有犯誅戮而不放捨，明凡異佛；「如來世尊不如是」下彰佛異凡。異有二種：一世間人王見犯罪者以苦報治，佛則不爾，為遮其苦；二世間人王治罪之時，人雖未悔亦不放捨，佛則不爾，有悔皆恕。

From here below is the second part: brushing away vestigial doubts. Therein are two parts: first, brushing away the vestige of past lack of compassion; second, from "If it is as the Buddha says, then he does not view them equally with the thought of an only child" onward, brushing away the vestige of present lack of equality. In the former are four parts: first, Kāśyapa inquires in accordance with principle; second, the Tathāgata answers correctly in accordance with principle; third, Kāśyapa raises an objection clinging to the traces; fourth, the Tathāgata brushes away the traces and resolves the difficulty. The textual divisions can be known. In the first, Kāśyapa first takes up the preceding words to reveal that he does not yet understand, and next scolds the Tathāgata that he should not say that the bodhisattva cultivates equality; from "Why?" onward, he explains. People have good and evil; on what basis could they be equal? Evil has six grades: first, icchantikas; second, slanderers of vaipulya; third, perpetrators of the five heinous deeds; fourth, violators of the grave prohibitions; fifth, perpetrators of the ten unwholesome actions; sixth, violators of all minor rules of deportment. Now, while they should be fully listed, he briefly mentions three among them. From "How could one" onward, he concludes by clarifying that it is difficult to be equal. Second, the Tathāgata answers correctly in accordance with principle, explaining that he is truly equal. Third, in Kāśyapa's objection clinging to the traces, he first brings up past events—the events being as expounded in the sūtra—and from "this vajra" onward, he takes them up to interrogate the Buddha. Fourth, in the Tathāgata's brushing away of traces and explanation, he first explains away the preceding objection in terms of transformed transgressors, and later reveals his compassionate benefit in terms of actual transgressors. In the former, he first scolds, and next elucidates the transformed matters; from "In order to drive away" onward reveals his intention in the transformations. In terms of actual transgressors, he first explains his compassionate benefit in terms of present transgressors; from "You wish to see dharmas that should not be seen" onward, he explains his compassionate benefit in terms of their future transgressions. In the former, there is first mind, next mouth, and finally body. In the mind, he first brings up four kinds of evil people, omitting the five heinous deeds and the offenses of deportment; from "Toward these, I" onward explains his compassionate benefit. In the mouth, like a king who executes and does not release those who commit offenses, clarifying how ordinary people differ from the Buddha; from "The Tathāgata, the World-Honoured One, is not like this" onward reveals how the Buddha differs from ordinary people. The difference is of two kinds: first, worldly kings, seeing those who commit crimes, punish them with painful retributions, whereas the Buddha is not like this, acting to ward off their suffering; second, when worldly kings punish crimes, even if a person has not yet repented they still do not release them, whereas the Buddha is not like this: if there is repentance, he pardons all.