大般涅槃經義記 2.156

2.156

次隨文釋，能開德中文別有四：一總標舉、二列四名、三廣辯釋、第四總結。初中「菩薩開示涅槃有四相」者，就所教人明能開德，所教菩薩具足四德方能為人說大涅槃，故云菩薩開示涅槃有四相義。故六卷經云「菩薩具足四種相義，能為眾生說大涅槃。」次列四名，先問、後列。此四通論皆是利他，是說德故。於中分別，前一自利，自行非邪故云「自正」；後三利他，正化眾生，令離邪過，故名「正他」。此一正是化他行體；後二化德，「能隨問答」明知法藥，於法自在隨問巧答，名隨問答。「善解因緣」識達根性，善知隨機，授化因緣，名解因緣。

Next is the sequential commentary on the text. Within [the part on] the virtue capable of revealing, the text has four parts: first, a general introduction; second, listing the four names; third, an extensive analysis and explanation; and fourth, a general conclusion. In the first part, "A bodhisattva expounding and revealing nirvāṇa has four marks" explains the virtue capable of revealing with reference to the persons taught: only when the bodhisattvas who are taught are endowed with the four virtues can they expound the Great Nirvāṇa to others; hence it says that a bodhisattva expounding and revealing nirvāṇa has the meaning of four marks. Therefore, the six-fascicle sūtra states: "A bodhisattva endowed with four kinds of marks and meanings is able to expound the Great Nirvāṇa for sentient beings." Next is listing the four names: first questioning, then listing. Generally speaking, all four of these are for the benefit of others, because they are the virtues of expounding. Distinguishing among them, the first one is self-benefit, since one's own practice is not perverse, it is called "self-rectification"; the latter three are for the benefit of others, properly transforming sentient beings and causing them to leave behind perverse faults, hence called "rectifying others." This single [virtue of rectifying others] constitutes the actual substance of the practice of transforming others; the latter two are virtues of transformation. "Being able to respond according to questions" clarifies knowing the medicine of the Dharma: being sovereign regarding the Dharma, skillfully answering according to questions is called responding according to questions. "Well understanding causes and conditions" means discerning and understanding capacities and dispositions, being well aware of adapting to faculties, and imparting the causes and conditions for transformation; this is called understanding causes and conditions.