大般涅槃經義記 6.349

6.349

第二段中，文別有二：一舉佛類王明知無罪、二舉喻類王明知無罪。前中，如來先自彰己知殺無罪。言「殺法」者是殺方法，謂呪藥等。言「殺業」者正是斷命，言「殺果」者因殺受報，「及解脫」者除殺得脫。佛於此事皆悉了知而無有罪。何故無罪？無惡心故。「王雖知」下以佛類王明王無罪，如來廣知猶尚無罪，王唯知殺，云何有罪？前五事中偏知一殺故曰「唯知」，如佛及王知殺無罪，一切眾生知殺例然。

In the second section, the text is divided into two: first, adducing the Buddha as an analogy to the king to clarify that knowing is without guilt; second, adducing a metaphor as an analogy to the king to clarify that knowing is without guilt. In the former, the Tathāgata first manifests that he himself knows killing and is without guilt. The words "dharma of killing" mean the methods of killing, referring to incantations, poisons, and so forth. The words "karma of killing" mean the actual cutting off of life. The words "fruit of killing" mean receiving retribution due to killing. "And liberation" means removing killing and attaining liberation. The Buddha completely knows all these matters yet is without guilt. Why is he without guilt? Because he lacks an evil mind. From "although the king knows" downward, it compares the Buddha to the king to clarify that the king is without guilt: if the Tathāgata knows extensively and is still without guilt, how could the king, who only knows killing, have guilt? Among the previous five matters, he exclusively knows the one matter of killing; hence it is said "only knows." Just as the Buddha and the king know killing and are without guilt, so it is by analogy for all sentient beings who know killing.