大般涅槃經義記 2.149

2.149

三「若欲於此大般涅槃而涅槃」下正教奉持，依經學常，名為奉持。初中有四：一嘆教善、二嘆義深、三嘆文善、四嘆義備。嘆教善中，隨其經文，初、中、後別為上、中、下，合法稱機，能生行心，故名為善。第二句中「義味深」者，名義為味，不同餘處名字為味，義能津心，令人愛樂，如世美味，故名為味，與下文中「譬如甘蔗數數煎煮得種種味」其義相似。第三句中「其文善」者，言辭才巧，不增不減，故曰文善。第四句中，「純具梵行」明其行圓，「寶藏無缺」彰其理圓；亦可「純備」彰其因圓，「寶藏無缺」明其果滿。經有此勝，故勸奉持。

[Third], from “If you wish to pass into nirvāṇa in this Mahāparinirvāṇa” downward, directly teaching how to uphold it; relying on the sūtra to learn permanence is called upholding it. Within the first, there are four: first, praising the teaching as good; second, praising the meaning as profound; third, praising the phrasing as good; fourth, praising the meaning as complete. In praising the teaching as good: according to the text of the sūtra, the beginning, middle, and end are distinguished as superior, middling, and inferior; matching the Dharma and suiting the capacities, they can generate the mind of practice, and are therefore called good. In the second phrase, “the flavor of the meaning is profound,” the meaning is called a flavor; unlike in other contexts where the words are the flavor, the meaning can moisten the mind and cause people to love and delight in it, just like a delicious flavor in the world, and is therefore called a flavor; its meaning is similar to that below in the text: “just as when sugarcane is boiled repeatedly, various flavors are obtained.” In the third phrase, “its phrasing is good,” the words are skillful, neither superfluous nor deficient, and therefore it is called good phrasing. In the fourth phrase, “purely complete in the brahma-conduct” clarifies that its practice is complete; “the jewel treasury is without deficiency” reveals that its principle is complete. It may also be: “purely complete” reveals that its cause is complete; “the jewel treasury is without deficiency” clarifies that its fruit is fulfilled. Because the sūtra possesses these superiorities, he urges upholding it.