大般涅槃經集解 34.42

34.42

案僧亮曰：上已說戒定慧通菩薩得稱聖行，未知究竟實諦通學地以不？是故問也。聖名諸佛世尊者，夫究竟實諦得稱聖行，唯佛世尊也。法瑤曰：此下為明聖，不為明行。上來明戒定慧是聖人之所行，非明聖也。聖者正也，如來始當其位，故說佛說聖義也；今但合行說耳，旨不在行也。僧宗曰：上明戒中已結聖名，今辨三法既竟，復總結聖行。寶亮曰：第五段結果也。

Sengliang comments: Above, it was already explained that morality, concentration, and wisdom apply to bodhisattvas who attain the title of 'noble conduct'; not knowing whether the ultimate true truth applies to the stage of learning or not, he therefore asks. 'Noble is the name for the Buddhas, the World-Honoured Ones' means that as for the ultimate true truth attaining the title of 'noble conduct,' it is only the Buddha, the World-Honoured One.
Fayao says: From here on down is to clarify 'noble,' not to clarify 'conduct.' Above, he clarified that morality, concentration, and wisdom are what noble persons practice, not clarifying the 'noble' [person]. 'Noble' means correct; the Tathāgata first occupies that position, hence the Buddha's explanation of the meaning of 'noble'; now it is merely spoken in conjunction with conduct, the import does not lie in conduct.
Sengzong says: Above, within morality, he already concluded the name 'noble'; now, having finished distinguishing the three dharmas, he again comprehensively concludes 'noble conduct.'
Baoliang says: The fifth section is the resulting fruit.