大般涅槃經義記 3.60

3.60

第四段中，「如是等獸見彼善呪即便調」者，魔及二乘見彼菩薩善說大乘即便歸也。合中不次，先合第二，却合第一，次合第三，後合第四。「聲聞、緣覺亦復如是」合第二中師子、虎等，「見魔皆怖」合第二中皆生怖畏；聞聲見形、觸身喪命略而不合。「而魔」已下却合初段，「而魔不怖」合初段中有龍妬弊，「猶行魔業」合初段中欲害人時眼視氣噓。「學大乘」下合第三段，「學大如是」合第三中有善呪者，「見諸聲聞怖畏事於大不信」明化所為，非正合前。「先以方便降伏魔」下合第三中能令龍等皆悉調善任為御乘，於中先以神通方便降伏諸魔，後為說法。然上喻中龍及諸獸皆悉調善任為御乘，今此但合龍為御乘，餘略不合。「聲聞緣覺見調魔」下合第四段，於中初明見人生怖，「於此大」下於法生信，「作是言」下離於不信。

In the fourth passage, "when such beasts see that master of good incantations, they are immediately tamed" means that when Māra and the two vehicles see that bodhisattva skillfully expounding the Mahāyāna, they immediately take refuge. In the application, the order is varied: it first applies the second, then reverts to apply the first, next applies the third, and finally applies the fourth. "The śrāvakas and pratyekabuddhas are also like this" corresponds in the second [passage] to the lions, tigers, and so forth; "seeing Māra, all are terrified" corresponds in the second [passage] to all giving rise to terror; hearing the voice, seeing the form, and touching the body leading to perishing in life are omitted and not applied. From "Yet Māra" onward reverts to apply the first passage: "Yet Māra is not terrified" corresponds in the first passage to there being an envious and malicious dragon; "still practicing the deeds of Māra" corresponds in the first passage to when wishing to harm people, looking with eyes and blowing out breath. From "Those who study the Mahāyāna" onward applies the third passage: "Those who study the Great are like this" corresponds in the third to there being a master of good incantations; "seeing the śrāvakas terrified by events, lacking faith in the Great" clarifies the purpose of the conversion and is not a direct correspondence to what preceded. From "first, using expedient means to subdue Māra" onward corresponds in the third to being able to make the dragons and others entirely gentle and good and fit to be driven as mounts; therein, first by supernormal expedients he subdues the Māras, and afterward expounds the Dharma for them. However, while in the analogy above the dragon and the various beasts are all gentle and good and fit to be driven as mounts, here it only applies the dragon becoming a mount, and the rest is omitted and not applied. From "When the śrāvakas and pratyekabuddhas see Māra subdued" onward applies the fourth passage: therein, it first clarifies that seeing the person, they give rise to fear; from "in this Great" onward, they give rise to faith in the Dharma; from "uttering such words" onward, they depart from lack of faith.