大般涅槃經義記 5.385

5.385

就後難中，句別有三：一責如來等視一切如羅睺羅，何緣呵罵提婆達多，令生瞋恚，出佛身血？二責如來何緣復記當墮地獄，受罪一劫？三舉須菩提善護物心，上責如來。於中初先明須菩提善護物心，先就乞食明護物心，後就行、住、坐、臥四事明護物心。次以須菩上類菩薩，後以菩薩上責如來。菩薩若得一子地者，何緣如來發麁惡言，使彼調達起重惡心？

Regarding the latter objection, there are three distinct clauses: first, reproaching that if the Tathāgata views all equally like Rāhula, for what reason did he scold Devadatta, causing him to give rise to anger and shed the Buddha's blood? Second, reproaching for what reason he further predicted that he would fall into hell and undergo retribution for an eon? Third, citing Subhūti's mind that skillfully protects living beings to reproach the Tathāgata above. Within this, it first clarifies Subhūti's mind that skillfully protects living beings: first, explaining the mind that protects living beings in terms of begging for food; afterwards, explaining the mind that protects living beings in terms of the four postures of walking, standing, sitting, and lying down. Next, it compares Subhūti to the bodhisattva, and then uses the bodhisattva to reproach the Tathāgata above: if a bodhisattva attains the ground of the only child, for what reason did the Tathāgata utter harsh words, causing Devadatta to give rise to a grave evil mind?