大般涅槃經義記 6.381

6.381

〈嬰兒品〉者，五行之中前四已竟，今次解釋嬰兒行義，名〈嬰兒品〉。不起後過是嬰兒義。文中初問，次辨，後結。辨中有二：一明佛菩薩自德嬰兒、二「如嬰兒啼哭時」下明佛菩薩化嬰兒故名嬰兒行。前中先明如來嬰兒，後明菩薩。就如來中四番辨釋：初番通就三業以釋，後三偏就口業而辨。前中先喻，「不能起住」明嬰兒心、「不能來去」明嬰兒身、「不能語言」明嬰兒口。下約顯法，文顯可知。後二可解。是中為明菩薩五行，何故說佛？舉佛為令菩薩學故。

Regarding the "Chapter on Infant Conduct": among the five conducts, the former four are already completed, and now next it explains the meaning of infant conduct, hence the title "Chapter on Infant Conduct." Not giving rise to subsequent faults is the meaning of an infant. In the text, there is first a question, next an analysis, and finally a conclusion. Within the analysis there are two parts: first, clarifying that the infant [signifies] the intrinsic virtues of the buddhas and bodhisattvas; second, from "Just as when an infant cries" onward, clarifying that because buddhas and bodhisattvas transform infants, it is called infant conduct. Within the former, it first clarifies the Tathāgata as an infant, and later clarifies the bodhisattva. Regarding the Tathāgata, it is analyzed and explained in four turns: the first turn explains it generally in terms of the three karmas, while the latter three specifically analyze it in terms of vocal karma. Within the former, it first uses similes: "unable to rise or stand" illustrates the infant's mind; "unable to come or go" illustrates the infant's body; "unable to speak" illustrates the infant's speech. Below, it matches them to reveal the dharmas; the text is clear and can be understood. The latter two can be understood. Here, in order to clarify the five conducts of bodhisattvas, why is the Buddha spoken of? Bringing up the Buddha is to cause bodhisattvas to learn [from him].