大般涅槃經義記 4.289

4.289

第四番中，初佛舉偈，如來本昔可誡獵師，故說此偈；次文殊問；後佛釋通。門中文殊先反佛語，「非一切畏杖、非一切愛命」，直非佛語。恕己為喻勤作方便，道佛無實，勤作如是方便之言，不盡道理。次明如來所說不盡，「何以故」下顯不盡相。初先徵問，下廣顯之。先明初句畏杖有餘。彼阿羅漢、轉輪王等無能害者，云何說言一切畏杖？問曰：經說害阿羅漢犯於逆罪，今云何言如阿羅漢無能害乎？釋言：羅漢現在報身乃是凡夫分段業果，理亦可殺，彼未來世變易法身不可殺害，今論此也。

In the fourth exchange, first the Buddha raises a verse, the Tathāgata in the past having spoken this verse to admonish a hunter; next Mañjuśrī questions it; afterwards the Buddha explains and resolves it. In this section, Mañjuśrī first contradicts the Buddha's words: "Not all fear the rod; not all love life," directly negating the Buddha's words. Treating oneself as a comparison and diligently making expedient means—to say that the Buddha lacks truth and diligently made such expedient words does not exhaust the principle. Next, he clarifies that what the Tathāgata said was not exhaustive; from "why is this" onward, he reveals the marks of non-exhaustiveness. First, he raises an inquiry, and below he explains it extensively. First, he clarifies that the first line on fearing the rod is non-final: since no one can harm arhats, wheel-turning kings, and the like, why say that all fear the rod? Question: The sūtras state that harming an arhat incurs an offense of immediate retribution; why do you now say that, like an arhat, no one can harm them? Explanation: An arhat's present retribution body is indeed a worldly person's karmic fruit of portioned-out [birth and death], and in principle can be killed; their future-lifetime dharmakāya of transformation cannot be killed or harmed, and it is this that is discussed here.