大般涅槃經義記 3.137

3.137

第四自行無犯之中，句別有四：一舉謗得罪彰其無犯、二「護法」下明實無犯成謗得罪、三「有比丘」下舉犯顯持、四「菩薩」下明持異犯。先明無犯，「何以」下釋。從上「如我先說」至此合為初段，明其四人是持非犯，故令供養。自下第二明其四人是長非幼，故令供養。是彼四人實是久行，為化始行，故我經中覆相說言「若少應供，理實長宿」，前就所教而為會通，此就所供而為會通。「以是緣」下第三結會，前兩段中就初以結：以是聲聞不知四依權化因緣，我今不為聲聞說偈；菩薩知故，我為說偈。

In the fourth part, on one's own practice being free of transgression, there are four clauses: first, adducing that slandering incurs guilt to reveal their freedom from transgression; second, from 'protecting the Dharma' onward, clarifying that in reality there is no transgression, thus establishing that slander incurs guilt; third, from 'there are monks' onward, adducing those who transgress to reveal those who uphold; fourth, from 'bodhisattvas' onward, clarifying that upholding is different from transgressing. First it clarifies freedom from transgression; from 'Why is this?' onward explains it. From the above 'as I said before' up to this point combine to form the first part, clarifying that these four persons uphold rather than transgress, hence commanding offerings to them. Next, the second part clarifies that these four persons are elders rather than youths, hence commanding offerings to them. These four persons are in truth of long practice, yet for the sake of transforming beginners, I therefore in the sūtra spoke in a veiled manner, saying: 'Though young, they should receive offerings; in reality they are senior and veteran.' The former reconciled in terms of those being taught, while this reconciles in terms of those receiving offerings. From 'For this reason' onward is the third, concluding and reconciling. Between the preceding two sections, it concludes in terms of the first: because of this condition in which śrāvakas do not know the expedient transformations of the four reliances, I do not now speak the verses for the sake of śrāvakas; because bodhisattvas know, I speak the verses for their sake.