大般涅槃經義記 3.106

3.106

第二段中，初明四依出現於世，「見比丘」下同事攝物，「雖見」已下明為護法，見犯不舉。就初段中，依化不並故云「四中」。一人出世為師匡化，故須出家。此即對前迦葉所問，明道非俗，故合禮敬。同事攝中，初「見所化比丘非法各各受」等明其無行，「淨、不淨」下彰其無解，淨與不淨一切不知，不知理法，「是律非律亦復不識」不識教法，「是人為」下同事攝取，為攝向前諸惡比丘與之同事。猶如日光與塵和合，名「共和光」。「不同塵」下明實常異。不同塵者，明其行異、形聚心乖，如光異塵名不同塵。「自所行處及佛行處善能別知」明其解異，順起所修名自行處，行非通道名佛行處，皆能知也。第三見犯默不舉中，初默不舉，「何以」下釋，「是故」下結。

In the second section, first he explains that the four refuges appear in the world; from 'Seeing monks' downward, they gather beings through shared actions; from 'Although seeing' downward explains that in order to protect the Dharma, seeing infractions they do not expose them. In the first section, because the refuges and their transformations do not appear all at once, it says 'among the four.' One person appears in the world to serve as a teacher and guide, and therefore must go forth from home. This directly responds to Kāśyapa's previous question, showing that they are monastic and not lay, and therefore properly receive homage. In gathering through shared actions, first 'seeing the monks to be transformed un-dharmically accepting, each of them,' etc., explains their lack of practice; from 'pure and impure' downward reveals their lack of understanding: knowing nothing of pure and impure means not knowing the principle and Dharma; 'nor do they recognize what is Vinaya and what is not Vinaya' means not recognizing the teaching; from 'this person, in order to' downward refers to gathering them through shared actions: in order to gather the aforementioned evil monks, they perform shared actions with them. Just as sunlight mingles together with dust, this is called 'blending their light together.' From 'does not become the dust' downward explains that in reality they are always distinct. 'Not becoming the dust' explains their difference in practice: their bodies are gathered together but their minds differ, just as light is distinct from dust, so it is called not becoming the dust. 'Being well able to distinguish their own sphere of practice and the Buddha's sphere of practice' explains their difference in understanding: practices undertaken in accordance [with Dharma] are called their own sphere of practice; practices that are not the common path are called the Buddha's sphere of practice—they are able to know both. In the third [part], seeing infractions and remaining silent without exposing them, first they remain silent without exposing them, from 'Why' downward explains, and from 'Therefore' downward concludes.