大般涅槃經義記 2.202

2.202

下廣辯之。於中初先勅聽勸說，誡莫生疑，下為說之。文別有四：一舉菩薩住大涅槃能建大義仰願如來、二「我已久住是涅槃」下正就如來明建大義、三「若有菩薩安住」已下結前第一、四「以是緣」下就前第二結答上問。初中有二：一明所菩薩證實起犯；二「菩薩所可示現」已下，以下況上明佛無欲。前中合有八復次文，初七別論，後一總結。道言「菩薩住涅槃」者，於大涅槃隨分剋證，故名為住。所住涅槃性是緣起作用之法，是故入中無心現化，三昧法力自然能現無障礙化，如如意珠無心分別自然能雨一切寶物。下舉菩薩類佛可知。

Below, it explains this extensively. Within this, it first commands him to listen, encourages him to speak, and admonishes him not to produce doubts; below, [the Buddha] speaks it for him. The text divides into four parts: first, adducing that bodhisattvas abiding in Mahāparinirvāṇa are able to establish great purposes, in respectful comparison to the Tathāgata; second, from "I have long abided in this nirvāṇa" onward, directly explaining the establishment of great purposes with respect to the Tathāgata; third, from "if there is a bodhisattva who dwells securely" onward, concluding the first section above; fourth, from "for this reason" onward, concluding in response to the preceding question with respect to the second section above. Within the first, there are two points: first, explaining that the bodhisattva realizes reality and displays offenses; second, from "what a bodhisattva may manifest" onward, comparing the lower to the higher to explain that the Buddha is free from desire. In the former part, there are altogether eight "furthermore" passages: the first seven discuss them individually, and the last one summarizes them. In saying "a bodhisattva abides in nirvāṇa," it means that according to their portion they decisively realize Mahāparinirvāṇa, and thus it is called "abiding." The nature of the nirvāṇa in which they abide is a dharma of dependently originated function; therefore, upon entering it, they manifest transformations without intention, and by the dharmic power of samādhi they can naturally manifest unobstructed transformations—just as a wish-fulfilling jewel without mental discrimination naturally rains down all treasures. Below, the adducing of bodhisattvas to make an analogy to the Buddha can be understood.