大般涅槃經義記 4.162

4.162

文中有二：一明現益、二「犯四禁」下明其當益。現中有五：一明經力益人之相，能使其人夢墮地獄。二因見生悔。三悟已生信，信知此經有大果報益人之力，是其經法功用之果名大果報，非餘果也。四「如彼」已下明心成已，領荷法恩，寄喻顯之。菩提之心從障始出，「如彼嬰兒」。隨修增長名「漸長大」，知法神驗故云「常念是醫最良」，信此經中具明治法名「善方藥」，自念本昔在障未出名「本在胎」。發心之人說之為母，經法被人名「與母藥」。人得法故出離苦患名「身安穩」。以人安故菩提之心堅固不壞，故云「以是我命得全」。五「奇哉」下明心成已領荷本昔修行者恩，起行酬報借喻顯之，念本行者在重惡中而能發求出離之心，是故嘆言「奇哉我母」，勤發大心名「受大苦」，多時漸習名「滿十月懷抱我胎」。生心之後謹意防護令其離過，安住善法，故言「生後推乾去濕，除去不淨」。聽法資助說之以為「乳哺長養」。堅守大心，不令小乘異見沮壞，名「護我身」。「以是義故」理須酬報，依心起行，令彼行者離苦永安，義云報恩。「色養侍」等顯報恩相，子於父母和色瞻養名為色養，菩提之心順益行人義云「色養」，常隨行人說為「侍衛」，起行利人名「隨供養」。上來五句合為現益，當益可知。如此得益唯是善人，故除闡提。

Within the text there are two parts: first, clarifying the present benefit; second, from "transgressing the four prohibitions" downward, clarifying its future benefit. Within the present there are five: First, clarifying the aspect of the scripture's power benefiting persons, being able to cause such persons to dream of falling into hell. Second, generating remorse due to seeing this. Third, having awakened, generating faith, faithfully knowing that this scripture has the power of great retributive fruits that benefits persons; this fruit of the efficacy of the scriptural Dharma is called a great retributive fruit, and is no other fruit. Fourth, from "Like that..." downward clarifies that once the mind has formed, it receives and bears the kindness of the Dharma, relying on a metaphor to reveal it. The mind of bodhi just emerging from obstacles is "like that infant". Increasing in accordance with cultivation is called "gradually growing up"; knowing the divine efficacy of the Dharma is why it says "constantly mindful that this physician is the best"; believing that this scripture fully contains the curative methods is called "excellent formulas and medicines"; recalling that formerly oneself was in obstacles and had not yet emerged is called "originally in the womb". The person who generates the mind is spoken of as the mother; the scriptural Dharma being applied to the person is called "giving medicine to the mother". Because the person obtains the Dharma, they escape suffering and ailments, called "the body is at ease". Because the person is at ease, the mind of bodhi is firm and indestructible, hence it says "it is because of this that my life is preserved". Fifth, from "How wonderful!" downward clarifies that once the mind has formed, it receives and bears the kindness of the former practitioner, initiating practice in recompense, using a metaphor to reveal it: mindful that the former practitioner was amid grave evil yet could generate the mind seeking escape, it therefore sighs, "How wonderful is my mother!" Diligently generating the great mind is called "suffering great distress"; gradually practicing over a long time is called "carrying my embryo for a full ten months". After generating the mind, cautiously guarding it to make it free of faults and abide securely in wholesome dharmas, hence it says, "after birth, moving [me] to dry ground and cleaning away wetness, removing impurities". Listening to the Dharma to support and nourish it is spoken of as "nursing and rearing". Firmly guarding the great mind and not letting divergent Hīnayāna views destroy it is called "protecting my body". "For this reason", in principle one must repay the kindness, initiating practice based on the mind, causing that practitioner to be forever free from suffering and at peace; this is the meaning of repaying kindness. "Attending with pleasant countenance..." and so forth reveals the aspect of repaying kindness: a child looking after and nourishing parents with a pleasant countenance is called attending with pleasant countenance; the mind of bodhi harmoniously benefiting the practitioner is meant by "attending with pleasant countenance"; constantly following the practitioner is spoken of as "guarding and escorting"; initiating practice to benefit people is called "offering services accordingly". The above five phrases together constitute the present benefit; the future benefit can be understood. Only good persons obtain benefit like this, which is why the icchantika is excluded.