大般涅槃經義記 1.71

1.71

「常樂」已下第三總結護小乘中，初別、後結。別中唯歎現、未功德，不歎過去，以優婆塞迹居近行，故略不歎。就歎現中，自他並歎。文有三對，初對行始、第二行次、第三行終。「亦欲樂聞無上大乘」是自利始，對前稱，亦「如聞為他」是利他始，此是初對。「善持淨戒，渴仰大乘」是自利次。持戒離過，渴大修善，「既自充足，復充餘渴」是利他次，此第二對。「善能攝」等，是自利終。句別有三，前之兩句明攝法行，攝無上智，求大果也；「愛樂大乘」，學大因也。亦可「攝取無上智慧」求於證法，「愛樂大乘」求於教法。「守護」一句是護法行。「善能隨」下是利他終，善隨世間、世間法化。「度未度」等，小乘法化。「度未度者」令度苦果、「解未解者」令斷集因。「紹三寶」等，大乘法化，此第三對。下歎未來當轉利他，以大嚴等是其自利，以大莊嚴是攝善行，深味淨戒是離過行。上來別歎，下總結之。「悉能成」等結前自利，「於眾生」等結上利他。

From "always delighting" onward is the third [part], concluding generally. Within warding off the Hīnayāna, there is first the specific and then the conclusion. In the specific, it praises only present and future virtues, not praising the past; because upāsakas occupy a position of preliminary practice, it is omitted and not praised. In praising the present, it praises both self and other. The text has three pairs: the first pair is the beginning of practice, the second is the progression of practice, and the third is the culmination of practice. "Also desiring and delighting to hear the unsurpassable Mahāyāna" is the beginning of self-benefit; in contrast with the preceding, it says "also." "As they have heard, so they [teach] for others" is the beginning of benefiting others; this is the first pair. "Skillfully upholding the pure precepts and thirsting for the Mahāyāna" is the progression of self-benefit: upholding precepts leaves behind faults, and thirsting for the Mahāyāna cultivates goodness. "Having filled themselves to satisfaction, they again satisfy the thirst of others" is the progression of benefiting others; this is the second pair. "Skillfully able to gather..." and so forth is the culmination of self-benefit. The sentences are distinguished into three: the preceding two sentences clarify the practice of gathering dharmas; gathering unsurpassable wisdom is seeking the great fruit; "cherishing and delighting in the Mahāyāna" is studying the great cause. It can also be that "gathering unsurpassable wisdom" seeks the realized dharma, while "cherishing and delighting in the Mahāyāna" seeks the teaching dharma. The one sentence "guarding and protecting" is the practice of protecting the Dharma. From "skillfully able to adapt" downward is the culmination of benefiting others: skillfully adapting to the world is transforming through worldly teachings. "Crossing over those not yet crossed over" and so forth is transforming through Hīnayāna teachings: "crossing over those not yet crossed over" causes them to cross over the fruit of suffering; "releasing those not yet released" causes them to sever the cause of origin. "Perpetuating the Three Jewels" and so forth is transforming through Mahāyāna teachings; this is the third pair. Below, it praises turning [the wheel of Dharma] in the future to benefit others. "With great adornment..." and so forth is self-benefit: with great adornment is the practice of gathering virtues; deeply relishing pure precepts is the practice of leaving behind faults. The above has individually praised [their virtues]; below concludes them comprehensively. "Fully able to achieve..." and so forth concludes the preceding self-benefit; "toward sentient beings..." and so forth concludes the above benefit to others.