大般涅槃經疏 17.17

17.17

「迦葉白佛」下，第三追答第二縱難。前難云：慈悲若實，應有利益，故更牒問請答。還復進退兩難：一就實修慈為難。若佛實修，應與眾生，何以眾生不得慈益？若慈不能與眾生益，慈即無用。答又三：初明實有益、二引事證、三結歎不思議。初又三：前倡有益、次「善男子」下釋益、三「以是義故」下結益。初如文。次釋益，若定業不轉則不得益，若不定業則得益也。雖是定業，若修善者還成不定。如定壽八十此不可轉，若中間非橫，慈即益之。云何定業？如初興殺起重毒害，殺時決定，殺後暢快，並起恚心。此業即定，則不能與樂。若不定者，慈能與樂。問：業自不定，自應得樂，何須慈與？答：業雖不定，或轉成定。若得慈益，轉重為輕。見虎豹等自然生怖者，喻行慈者人見生喜。「善男子我說是慈有無量門」下，第二引事為證。凡舉八事，慈運神通以救眾生。初事中文云謂呼是血者，有三解：此是十二年前未制壞色，故純著赤。二云五部不同，十誦一衣三種雜點，五分、四分三隨著一，謂青、泥、木蘭，木蘭赤色。三云三色衣中，一衣即用三色點之，如大豆許，但諸弟子併著點衣，但其點雖小遙望猶赤。次五事，可見。第七事初云憍薩羅舍衛者，或有言是一國異名。或云憍薩是附庸國，其國有賊，故波斯遣兵。「善男子」下，第三結歎。夫無量者不可思議，乃是通歎菩薩所行。不可思議，歎次第慈。諸佛所行，即歎圓慈。是大乘典，即是歎教。皆不思議俱會一圓，言語道斷心行處滅，不可說不可量。

From "Kāśyapa said to the Buddha" onward is third, answering after the fact the second hypothetical objection. The previous objection stated: "If friendliness and compassion are real, they ought to bring benefit;" therefore he repeats the question and requests an answer. He again raises a dilemma: First, he raises an objection concerning cultivating friendliness in reality. If the Buddha truly cultivates it, he should bestow it upon sentient beings; why then do sentient beings not receive the benefit of friendliness? If friendliness cannot benefit sentient beings, then friendliness is useless. The answer also has three parts: first, explaining that there truly is benefit; second, citing occurrences as evidence; third, concluding with praise of the inconceivable. The first also has three parts: first, declaring that there is benefit; next, from "Good son" onward, explaining the benefit; third, from "For this reason" onward, concluding the benefit. The first is as in the text. In the next part, explaining the benefit: if fixed karma is not transformed, then one does not receive benefit; if it is unfixed karma, one does receive benefit. Even though it is fixed karma, if one cultivates the good, it turns into unfixed. Just as a fixed lifespan of eighty [years] cannot be changed, but if there is an untimely accident in the interim, friendliness benefits them. What is fixed karma? For example, when one first initiates killing, generating severe and virulent malice, at the time of killing one is resolute, and after killing one feels gratified, all while giving rise to anger. When this karma is fixed, then one cannot bestow joy. If it is unfixed, friendliness can bestow joy. Question: If the karma is itself unfixed, one should naturally obtain joy; why is it necessary for friendliness to bestow it? Answer: Although the karma is unfixed, it might transform into fixed. If one receives the benefit of friendliness, the heavy is turned into light. Regarding "seeing tigers, leopards, and the like, fear naturally arises": this is an analogy for people feeling joy upon seeing someone who practices friendliness. From "Good son, I say that this friendliness has immeasurable approaches" onward is second, citing occurrences as evidence. In all, eight occurrences are cited, where friendliness sets supernatural powers in motion to rescue sentient beings. In the text of the first occurrence, regarding "saying it was blood," there are three explanations: First, this was prior to the twelfth year, before dyed robes of improper color were prescribed, so they wore pure red. Second, the five schools differ: the Daśabhāṇavāra has one robe with three kinds of mixed spots; the Mahīśāsaka and Dharmaguptaka wear one of three colors—namely, blue, mud, and mangosteen—mangosteen being a red color. Third, among the three colored robes, a single robe was dotted with three colors, each like the size of a large bean; but the disciples all wore dotted robes, and although the dots were small, from afar they still appeared red. The next five occurrences can be understood. In the seventh occurrence, where it first says "Kauśala and Śrāvastī," some say they are different names for one country. Others say Kauśala is a tributary state, and since that country had bandits, Prasenajit dispatched troops. From "Good son" onward is third, concluding with praise. Now, "immeasurable" means inconceivable; it is a general praise of the bodhisattva's practice. "Inconceivable" praises gradual friendliness. "The practice of all buddhas" praises round friendliness. "It is a Mahāyāna classic" praises the teaching. All being inconceivable, they all converge into the one roundness; the path of words is cut off, the realm of mental activity extinguished, ineffable and immeasurable.