大般涅槃經義記 9.140

9.140

「善星常為無量生」下，答第七問，明有方便。兩義辨之：一化益分別。益有二種：一攝善星多年共住，不令在外教人作惡，名有方便。二攝善星令其出家，不使在俗多起罪過，名有方便。二化德分別。化德有二：一就佛解力明有方便、二就佛根力明有方便。就解力中，初明善星常為眾生說無善惡，「我久知」下佛懼其人邪化多損攝令共住，「我若遠」下明共住意，「是名解力」總以結之。

From "Sunakkhatta constantly, for immeasurable sentient beings..." onward, he answers the seventh question, clarifying that he possesses expedient means. This is analyzed through two principles: first, differentiation according to the benefit of transformation. There are two kinds of benefits: first, gathering Sunakkhatta to live together with him for many years, not allowing him to teach people to commit evil outside, is called having expedient means; second, gathering Sunakkhatta to cause him to renounce the householder's life, not letting him give rise to many transgressions as a layperson, is called having expedient means. Second, differentiation according to the virtue of transformation. There are two virtues of transformation: first, clarifying that he has expedient means with respect to the Buddha's power of understanding; second, clarifying that he has expedient means with respect to the Buddha's power of faculties. Regarding the power of understanding, it first clarifies that Sunakkhatta constantly told sentient beings that there is neither good nor evil; from "I have long known..." onward, the Buddha, fearing that this person's heterodox transformation would cause great harm, gathered him to dwell together; from "If I were far from..." onward, he clarifies the intention of dwelling together; "this is called the power of understanding" concludes it overall.