大般涅槃經義記 6.364

6.364

第二段中，所慶有五：一慶有所解、二「我曾聞」下慶蒙佛恩、三「我亦聞」下慶有所同、四「我見世間從伊蘭」下慶有所生、五「我若不遇如來」已下慶有所免。初中，先明今日所解，「知色無常乃至知識」，亦知餘義，就治言耳。「我本若知則不作罪」，傷本不解，反以言之。第二句中，「我昔聞佛常為眾生而作父母」舉昔所聞，「雖聞」已下彰昔未審，「今則」已下明今定知。世王正解蒙佛教生，故今知佛為生父母。第三句中，先舉昔聞，「雖聞」已下彰昔未審，「我今來」下明今始知，常、樂、我、淨世王未證，故略不論。第四句中，「我見世間從伊蘭子生伊蘭樹，不見伊蘭生栴檀樹」舉昔不見，「今見伊蘭生栴檀樹」明今始見。「伊蘭子者我身是也」約喻顯己。第五句中，慶免地獄，反以顯之。此第二竟。

In the second passage, what he rejoices in has five [aspects]: 1. rejoicing in having understood something; 2. from "I once heard..." downward, rejoicing in receiving the Buddha's grace; 3. from "I also heard..." downward, rejoicing in having shared something; 4. from "I see in the world that from the eraṇḍa..." downward, rejoicing in what has been born; 5. from "If I had not encountered the Tathāgata..." downward, rejoicing in what has been avoided. In the first, he first clarifies what he understands today: "knowing that form is impermanent up to knowing that consciousness [is impermanent]," and also knowing the remaining meanings, which is spoken merely with respect to the remedy. "If I had originally known, I would not have committed the crime" laments his original lack of understanding, stated by way of contrast. In the second clause, "I formerly heard that the Buddha constantly acts as father and mother to sentient beings" raises what he formerly heard; from "although I heard..." downward shows that he was formerly not certain; from "now..." downward clarifies that he now definitely knows. King Ajātaśatru's correct understanding was generated thanks to the Buddha's teaching; therefore he now knows the Buddha is the father and mother of sentient beings. In the third clause, he first raises what he formerly heard; from "although I heard..." downward shows that he was formerly not certain; from "I now have come..." downward clarifies that he now understands for the first time. Permanence, bliss, self, and purity have not yet been realized by King Ajātaśatru, so they are omitted from discussion. In the fourth clause, "I see in the world that from the seed of an eraṇḍa an eraṇḍa tree grows, but I do not see an eraṇḍa grow a sandalwood tree" raises what he formerly had not seen; "now I see an eraṇḍa grow a sandalwood tree" clarifies what he now sees for the first time. "The eraṇḍa seed is my own body" applies the analogy to reveal himself. In the fifth clause, he rejoices at escaping hell, revealed by way of contrast. This concludes the second.