大般涅槃經集解 10.169

10.169

案法瑤曰：明護法比丘，有人師之德，可為師道，故曰為護法之師。持律之師及以經師，此三各有師道，經有誠文也。僧宗曰：此答前問有師仁之德為無耶？今云具正見於內則化流於外，此乃師德著矣。智秀曰：此下凡以三復次釋前問也，初明護法之方、次明能治破戒、後明善解律相。此即第一正顯師德也。

Fayao comments: Clarifying that a monk who protects the Dharma possesses the virtue of being a teacher of others and can serve as a way of a teacher; hence he is called a teacher who protects the Dharma. Teachers of the Vinaya and teachers of the sūtras—each of these three has the way of a teacher, as stated explicitly in the scriptures. Sengzong says: This answers the earlier question of whether he has the virtue of humaneness of a teacher or not. Now it says that having right view internally, conversion flows externally; thus the teacher's virtue is manifest. Zhixiu says: Below this, three successive points in all explain the previous question: first, clarifying the method of protecting the Dharma; second, being able to discipline precept-breakers; third, skillfully understanding the characteristics of the Vinaya. This is the first, directly displaying the teacher's virtue.