大般涅槃經集解 8.38

8.38

案僧宗曰：經之大旨，因果既彰，仍結經名字也。下文言「此經名為大般涅槃」。所以言究竟者，經之為用有文有理，文以詮理、理以稱文，文理相苻，義無遺𨷂，是曰經究竟也。人於文理之中，修學成聖，終期佛果，是曰人究竟也。依經流通，當備何德？前〈名字功德品〉既結經名字，始是成經。而經須人弘，非德不傳。〈四相品〉初明流通之利自行兼人，終成大覺彼岸明矣。智秀曰：此第五問經名字兼受持之益。

Sengzong states: The great purport of the sūtra having made cause and effect manifest, it then concludes with the title of the sūtra. The text below states: 'This sūtra is named Mahāparinirvāṇa.' Why is it called 'ultimate'? The function of a sūtra has text and principle: the text expounds the principle, and the principle matches the text; text and principle correspond, and the meaning is without omission—this is called the sūtra being ultimate. When people cultivate, study, and become sages within this text and principle, ultimately aiming for the fruition of buddhahood, this is called the person being ultimate. In propagating in reliance on the sūtra, what virtues should one possess? The preceding 'Chapter on the Merit of the Name' has already concluded the title of the sūtra, which is the initial completion of the sūtra. But a sūtra requires people to broaden it; without virtue it cannot be transmitted. The beginning of the 'Chapter on the Four Marks' clarifies the benefits of propagation, benefiting oneself as well as others, ultimately accomplishing the other shore of Great Awakening—this is clear. Zhixiu states: This is the fifth question, on the title of the sūtra together with the benefit of receiving and upholding it.