大般涅槃經義記 2.211

2.211

「迦葉復言：我今定」下拂去昔日無常言迹。迦葉初先領前問，後以為起發。「我今定知如來無藏」是領前也，「如佛說」等是問後也。於中，先牒如來上言，直非不然，「何以」下釋，先舉昔偈、次舉今常，下問「云何」。佛答之中，先會昔言，「我今為」下辯釋今常。前中，「我為聲聞教半而說是偈」略舉昔言，「波斯匿」下廣明昔日起說所由，「我為」下結。辯今常中，初先約人明說今常，「若有人」下誡捨無常。

From "Kāśyapa spoke again: 'I now definitely...'" onward sweeps away the traces of the former discourse on impermanence. Kāśyapa first summarizes the preceding and asks, and then uses it to initiate [further instruction]. "I now definitely know that the Tathāgata has no secret treasury" is summarizing the preceding; "As the Buddha stated..." and so on is asking about what follows. Therein, he first repeats the Tathāgata's preceding words, straightforwardly stating that it cannot be so; from "why is this" onward is the explanation, first citing the former verse, next citing the present permanence, and below asking "how is this?". In the Buddha's answer, he first harmonizes the former words; from "I now, for the sake of..." onward, he differentiates and explains the present permanence. In the former, "I, for the sake of śrāvakas, taught the half and spoke this verse" briefly cites the former words; from "Prasenajit" onward broadly clarifies the origin of giving that teaching in the past; from "I, for the sake of..." onward concludes it. In explaining the present permanence, he first clarifies the preaching of the present permanence with respect to persons; from "If there is a person..." onward admonishes them to abandon impermanence.