大般涅槃經義記 1.19

1.19

第三明其名之通局，通則二序俱名證信，齊號發起立序之意皆為生信，故通名證信，同為發起，故齊號發起。今為別二序，故如來序偏名發起，阿難序者偏號證信。等為別序，隨便以彰，便義如何？阿難小聖，懼人輕謗，立序之意專為生信，故今釋者望其本意，名阿難序以為證信。如來大聖，人皆重信，立序之意多為起發，不專為信，故今釋者望其本意，說為發起。

Third, clarifying the broad and narrow scopes of their names: Broadly speaking, both prefaces are named faith-attesting and both are termed initiating; the intent of establishing a preface is in each case to generate faith, hence they are broadly named faith-attesting, and as both serve to initiate, they are alike termed initiating. Now, in order to differentiate the two prefaces, the Tathāgata's preface is exclusively named initiating, and Ānanda's preface is exclusively termed faith-attesting. Both being distinct prefaces, they are designated according to convenience. What is the meaning of convenience? Ānanda is a lesser sage; fearing that people would slight or slander, the intent of establishing his preface was specifically to generate faith; therefore, the present commentator, looking to his original intent, names Ānanda's preface faith-attesting. The Tathāgata is a great sage whom all revere and trust; the intent of establishing his preface was mostly to initiate, not specifically for the sake of faith; therefore, the present commentator, looking to his original intent, speaks of it as initiating.