大般涅槃經義記 2.73

2.73

第三如來述讚之中，先嘆自謙、後述推他。前中，「善哉」正是嘆辭，「得無漏心、阿羅漢心」，出其所嘆。不自高舉名無漏心，不著吾我名羅漢心。「我亦曾」下，述上推他。「我亦曾念以此二緣應付菩薩令法住」者，念諸菩薩能問、能答二種因緣，故應付之。亦可曾念付囑聲聞疾滅因緣，付諸菩薩久住因緣，應付菩薩。上告比丘，以彼自謙，高推菩薩，故下告眾。於中亦三。就初告中，先舉五果，下勸問因，果中偏舉壽命辯才，餘略不舉。勸問因中，「若戒」離惡、「若歸」集善，勸之問也。聖意慇懃，故至二、三。

In the third part, the Tathāgata's approval and praise, he first praises their self-humbling, and afterward approves of their deferring to others. In the former, "Excellent!" is indeed words of praise; "attaining an outflow-free mind and an arhat mind" sets forth what he praises. Not exalting oneself is called an outflow-free mind; not clinging to self and mine is called an arhat mind. From "I also once" onward approves the aforementioned deferral to others. "I also once thought that on account of these two conditions [the Dharma] should be entrusted to bodhisattvas to cause the Dharma to abide": thinking of the two conditions of the bodhisattvas being able to ask and able to answer, therefore it should be entrusted to them. Alternatively, he had once thought that entrustment to śrāvakas is a condition for rapid extinction, whereas entrustment to bodhisattvas is a condition for long abiding, so it should be entrusted to bodhisattvas. The above addressed the monks; because they humbled themselves and deferred upward to the bodhisattvas, below he addresses the assembly. Herein there are also three parts. In the first address, he first cites five fruits, and below encourages inquiring into the causes; among the fruits, he specifically cites lifespan and eloquence, and briefly omits the rest. In encouraging inquiring into the causes, "if morality" means departing from evil, and "if refuge" means gathering good, encouraging them to ask about them. The Sage's intention is earnest, and therefore it reaches two and three [times].