大般涅槃經義記 3.146

3.146

下次合之，先合初段，「如是八事能污染僧」合前䅎稗，畜八不淨名為八事，如草穢田名污染僧。「若能除却」合上芸除，「以肉眼觀即知淨」者合肉眼觀名為淨田。「若有持」下合其後段，至成各異。「持戒、破戒，不作惡時難可分別」反明未熟難可別異，「若惡彰」下正合成熟草穀各異，「若惡彰露則易可知」合草異穀，「如䅎」以下舉喻以帖。「僧中亦爾」合穀異草，僧如淨田故云亦爾。「若離不淨」明其離過，八不淨物能有損害名「毒蛇法」。「是名」已下結嘆顯勝，「應為」已下明合供養，「非肉眼」下明唯久處方能識知。

Next, it applies it: first it applies the initial part: 'such eight matters can defile the Saṅgha' applies to the preceding weeds and tares; keeping the eight impure things is called 'eight matters'; being like weeds defiling a field is called 'defiling the Saṅgha.' 'If one can remove them' applies to the weeding above; 'observing with the flesh eye, one immediately knows it is pure' applies to observing with the flesh eye being called a pure field. From 'if there is one who upholds...' onward applies its latter part, that upon ripening they are distinct. 'Precept-holders and precept-breakers, when not committing evil, are difficult to distinguish' clarifies in reverse that before ripening they are difficult to distinguish. From 'if evil is manifested...' onward properly applies to the ripening where weeds and grain are distinct: 'if evil is manifested, it is easy to know' applies to weeds being different from grain; from 'like weeds...' onward adduces an analogy to match [the meaning]. 'In the Saṅgha it is also like this' applies to grain being different from weeds; the Saṅgha is like a pure field, hence it says 'also like this.' 'If they are free from impurity' clarifies their freedom from faults; the eight impure things can bring harm, hence they are called 'poisonous snake dharmas.' From 'this is called...' onward concludes and praises, revealing their excellence; from 'should make...' onward clarifies that they ought to receive offerings; from 'not the flesh eye...' onward clarifies that only by dwelling for a long time can one recognize and know them.