大般涅槃經義記 3.51

3.51

第二對中，初明聲聞怯故須教。「如彼健人不從他」下明菩薩勇故不須教。前中先喻，喻別有四：一佛教聲聞習學降魔喻、二「或時有人素無」已下魔來亂正喻、三「汝於是」下正教降魔、四「如是輩」下魔退不還喻。初中兩句：一聲聞依佛喻，「有人」喻佛，佛具無畏稱曰「勇健」，十力摧邪說為「威猛」，聲聞畏魔名為「怯者」，憑佛免怖名「來依附」；二佛教降魔喻，「常教怯者」總明教也。下別教之，別中初教降魔之德、後教降心。前教德中，修定「持弓」，習慧「執箭」，起通「矟道」，四辨「長鉤」。「神呪羂索」下教心中，「雖如履刃，不應生怖」，勸捨怖心，對邪危嶮故如履刃。「當視」已下教生勇心，先教輕他，後教自勇。第二魔來亂正喻中，「有人」喻魔，「素無膽勇，詐作健相」喻亂正心，內情虛怯名無膽勇，外現無畏名詐健相。「執持弓」等喻亂正德，邪定為弓，邪辨如刀，邪智、邪通名「種種杖」，以自嚴也。「來至陣」下明亂正相，來至身亂，「大喚」口亂，口宣大乘名為大喚。後二可知。

In the second pair, first it clarifies that because the śrāvaka is cowardly, they need instruction. From 'Just as that robust person does not [follow] from another...' below, it clarifies that because the bodhisattva is brave, they do not need instruction. In the former, there is first a metaphor; the metaphor has four distinct parts: first, the metaphor of the Buddha instructing the śrāvaka to train and learn subjugating Māra; second, from 'Or at times there is a person who originally lacks...' below, the metaphor of Māra coming to disrupt the correct; third, from 'In this, you...' below, directly instructing the subjugation of Māra; fourth, from 'Such kinds...' below, the metaphor of Māra retreating and not returning. In the first there are two lines: first, the metaphor of the śrāvaka relying on the Buddha: 'a person' is a metaphor for the Buddha; the Buddha being endowed with fearlessness is called 'brave and robust'; using the ten powers to crush heresy is spoken of as 'awe-inspiring and fierce'; the śrāvaka fearing Māra is called 'the cowardly one'; relying on the Buddha to avoid fear is called 'coming to rely upon.' Second, the metaphor of the Buddha instructing the subjugation of Māra: 'constantly instructing the cowardly one' generally clarifies instructing. Below, it individually instructs them; within the individual instruction, first it instructs the virtues for subjugating Māra, and later it instructs subjugating the mind. In the former, instructing virtues: cultivating concentration is 'holding a bow'; training in wisdom is 'grasping an arrow'; giving rise to supernormal faculties is 'the path of the lance'; the four unimpeded knowledges are 'the long hook.' In 'a dhāraṇī noose' below, instructing the mind: 'Although it is like treading on a blade, one should not give rise to fear' exhorts abandoning fearful thoughts; confronting heretical danger and peril is therefore like treading on a blade. From 'One should regard...' below, it instructs generating a brave mind, first instructing despising the other, and then instructing bravery in oneself. In the second metaphor of Māra coming to disrupt the correct, 'a person' is a metaphor for Māra; 'originally lacking courage and bravery, falsely making the appearance of robustness' is a metaphor for the mind that disrupts the correct; being inwardly timid and weak is called lacking courage and bravery, while externally manifesting fearlessness is called falsely making the appearance of robustness. 'Holding a bow,' and so forth, is a metaphor for the virtues that disrupt the correct: wrong concentration is the bow; wrong eloquence is like the sword; wrong wisdom and wrong supernormal faculties are called 'various staves,' by which he adorns himself. From 'Coming to the battle array...' below, it clarifies the marks of disrupting the correct: coming to the front is physical disruption; 'calling out loudly' is verbal disruption—verbally proclaiming the Mahāyāna is called calling out loudly. The latter two can be understood.