大般涅槃經義記 2.138

2.138

就第四段廣引證中，文別有四：一舉往事，有德國王生阿閦國作第一弟子者，所謂聲聞四果之中第一人也。覺德生彼作第二弟子者，是四果中第二人也。二結勸護法。三會通古今，初先會通，「護正法者得如是」下嘆因成果，「迦葉白」下述嘆所成。四結勸護法。自下第二明護法人德行相貌，先明在家德行相貌，後論出家。前中初言「是故護法優婆塞等」乘前以勸，是護法者有大果故，應持刀杖護持法人。「若受」已下正明護法德行相貌。受小五戒，不持刀杖護說法人，不名大乘；不受五戒，持杖護法，乃名大乘。

In the fourth section, broadly citing evidence, the text separately has four parts: first, raising past events: King Youde was born in the land of Akṣobhya and became the foremost disciple, which means the foremost person among the four fruits of śrāvakas. Juede was born there and became the second disciple, which means the second person among the four fruits. Second, concluding with an exhortation to protect the Dharma. Third, reconciling past and present: first he reconciles them; from "One who protects the true Dharma attains such" onward praises the fruit accomplished from causes; from "Kāśyapa addressed [the Buddha]" onward relates and praises what was accomplished. Fourth, concluding with an exhortation to protect the Dharma. From here below is the second part, clarifying the virtues, conduct, and marks of the person who protects the Dharma: first clarifying the lay virtues, conduct, and marks, and later discussing the ordained. In the former, it first says "Therefore, upāsakas who protect the Dharma and so forth", taking up what preceded to exhort: because this protector of the Dharma has a great fruit, they should carry knives and staves to protect the person of the Dharma. From "If receiving" onward directly clarifies the virtues, conduct, and marks of protecting the Dharma: receiving the small five precepts and not carrying knives and staves to protect the preacher of Dharma is not called the Mahāyāna; not receiving the five precepts and carrying staves to protect the Dharma is indeed called the Mahāyāna.