大般涅槃經義記 6.352

6.352

上來第一明罪體無，自下第二就其假有遣王怖心。於中兩番：一舉羊類父，呵王偏懼；二推罪屬愛，與王解過，遣王憂怖。憂怖過增，妨亂受法，故須遣之。前中，初言「如王宮中常勅屠羊，心初無懼，云何於父獨生懼心」呵王偏懼，「雖復」已下明人與畜寶命齊等，責王偏懼。後中，初明世間眾生是愛僮僕，不得自在，「為愛使」下明為愛使故行殺戮，「設有」已下推罪屬愛。「王不自」下明王無過，遣王愛怖。

The above was the first [section], explaining that the substance of guilt is non-existent. From here below, the second [section] dispels the king's fearful mind in terms of its nominal existence. Within this there are two turns: first, citing the sheep to analogize the father, scolding the king for his one-sided fear; second, attributing the guilt to craving, exonerating the king of fault to dispel his anxiety and fear. If anxiety and fear are excessive, they hinder and disturb the reception of the Dharma; hence they must be dispelled. In the former, the opening words, "Just as in the king's palace sheep are constantly ordered to be slaughtered, yet your mind initially had no fear, why do you give rise to a fearful mind solely toward your father?" scold the king's one-sided fear. From "Although..." onward, it explains that the precious lives of humans and beasts are equal, reproaching the king for his one-sided fear. In the latter, it first explains that worldly sentient beings are the servants of craving and do not have self-mastery. From "Driven by craving..." downward, it explains that because they are driven by craving, they commit slaughter. From "Even if there is..." downward, it attributes the guilt to craving. From "The king is not of himself..." downward, it explains that the king is without fault, dispelling the king's fear born of craving.