大般涅槃經義記 1.192

1.192

第二請中，初法，次喻，後合，下結。法中明己內有常解，故與文殊法王子等。喻中「幼年初出家」者，習道未久名為幼年，常解始生名初出家，未有常行名未受具，解常處同名墮僧數。合中初言「我亦如是」，正合前喻。「以佛菩薩神通力故，得在如是菩薩數」者，純陀明己在數所以，以現佛力、過去菩薩教化之力生我常解，故在如是大菩薩數。「是故」下結。是我有解，上同菩薩堪受法故，故請佛住。

In the second entreaty, there is first the doctrine, next an analogy, then the application, and below a conclusion. In the doctrine, he explains that he internally possesses the understanding of eternity, and is therefore equal to the Dharma Prince Mañjuśrī and others. In the analogy, "in one's youth newly going forth": having practiced the Way for not long is called "youth"; the understanding of eternity newly arising is called "newly going forth"; not yet having eternal practice is called "not yet having received full ordination"; possessing an understanding of eternity and dwelling in equality is called "falling into the saṅgha count." In the application, it first says "I am also like this," directly applying the preceding analogy. "By the spiritual power of the Buddha and bodhisattvas, I am able to be counted among such bodhisattvas" explains the reason why Cunda is counted among them: through the present power of the Buddha and the past teaching and transforming power of the bodhisattvas, my understanding of eternity was produced, and therefore I am counted among such great bodhisattvas. "Therefore" downward concludes: because I have understanding, and match the bodhisattvas above in being capable of receiving the Dharma, I entreat the Buddha to stay.