大般涅槃經義記 2.141

2.141

於中初明諸國王等雖持刀杖，是持非犯；次勸莫殺；後結其人第一持戒。就答初問明有德中，初明其人三業善正，具有師行；「眾有三」下，善攝徒眾，具有師能，亦名師益；「善持律」下，通經達律，體聖化儀，具有師德。就初段中先明有行，「若有比丘以利養」下舉惡顯善。明有行中先明自行，「謂具正見」意業善也，「能廣宣」下口業善也，「終不捉」下身業善也，「摧伏」已下明能利他，「是名」已下結前自利，「能為生」下結上利他。舉惡可知。

Within that, it first clarifies that although kings and others hold knives and staves, this is upholding [the precepts] and not violating [them]; next, it admonishes against killing; finally, it concludes that such a person is foremost in upholding the precepts. In answering the first question to clarify possessing virtue, it first clarifies that the person's three karmas are wholesome and upright, possessing the conduct of a master; from “the assembly has three” downward, that he skillfully gathers his disciples, possessing the capacity of a master, also called the benefit of a master; from “skillfully upholding the Vinaya” downward, that he penetrates the sūtras and masters the Vinaya, embodying the sage's mode of transformation, possessing the virtue of a master. In the first section, it first clarifies possessing conduct; from “if there is a monk who, for the sake of material gain” downward, it cites the evil to reveal the good. In clarifying possessing conduct, it first clarifies his own practice: “namely, possessing right view” is the goodness of mental karma; from “able to widely proclaim” downward is the goodness of verbal karma; from “never handling” downward is the goodness of physical karma; from “subduing” downward clarifies being able to benefit others; from “is called” downward concludes the preceding self-benefit; from “able to act for beings” downward concludes the above benefiting of others. The citing of evil is easily known.