大般涅槃經義記 2.67

2.67

第三辯習成德分中，四句分別：一解辯修成德之義，上明果德，果由因成；從此已下廣辯行修成前果德，故云辯修成德分矣。二就人分別，人有二種：一是所寄、二是所為，所寄是佛、所為眾生。所為眾生身有常性，非行不顯，顯性之行必由學成，學依法起，故須寄佛廣辯其因為所學法。雖說佛因，為使眾生學之起行。三對人分別，人有二種：一是影響、二是所為。迦葉、德王、師子吼等是其影響，憍陳如等無常學人是其所為。所為之人智解微劣，分外常因不能諮啟，故先對彼影響論之。由前廣辯，所為之人便能悟入，故後重復對之以顯。

In the third section, "Explaining Practice that Perfects Virtue," there are four points of analysis: First, explaining the meaning of "explaining practice that perfects virtue." The preceding text clarified the fruit's virtue; the fruit is perfected through its cause. From here onward, practice that cultivates and perfects the aforesaid virtue of the fruit is explained at length, and hence it is called the section on "Explaining Practice that Perfects Virtue." Second, distinguishing according to the persons: there are two kinds of persons—first, the one relied upon; second, the ones on whose behalf [it is taught]. The one relied upon is the Buddha; the ones on whose behalf it is taught are sentient beings. The sentient beings on whose behalf it is taught have a constant nature in their bodies, which cannot be revealed without practice. The practice that reveals this nature must be perfected through study, and study arises based on the Dharma; therefore, it is necessary to rely on the Buddha to explain at length its cause as the Dharma to be studied. Although the Buddha's cause is spoken of, it is done to cause sentient beings to study it and give rise to practice. Third, distinguishing with respect to the interlocutors: there are two kinds of persons—first, the reverberating echoes [who assist]; second, the ones on whose behalf [it is taught]. Kāśyapa, Guṇarājasamādhijñāna, Siṃhanāda, and the like are the reverberating echoes; Kaundiṇya and the other learners of impermanence are the ones on whose behalf it is taught. The persons on whose behalf it is taught have slight and inferior intellectual understanding, and cannot inquire about the constant cause that lies beyond their lot; therefore, it is first discussed with those reverberating echoes. Because of the previous extensive explanation, the persons on whose behalf it is taught are then able to awaken and enter; hence, it is subsequently revealed again with respect to them.