大般涅槃經義記 3.205

3.205

上來第一執小非大，自下第二學小捨大。「如是經律我當受持」正明學小，「何以」下釋。知足少欲因中之道、斷除煩惱因中之滅、智慧是其果中之道、涅槃是其果中之滅，此前四種通名善法。小乘經律與此為本名善法因，以善因故我今受持。「如是說者非我弟子」呵以顯過。次辯其正，「若有說言如來為度說方等經，真我弟子」正顯其正，「若有不受方等經」下呵邪顯正，「如是經律是佛所說」結明前正，「若不如是，是魔所說」結明上邪，下明受人。

The above was the first [pair], grasping the Hīnayāna and rejecting the Mahāyāna; from here below is the second [pair], studying the Hīnayāna and abandoning the Mahāyāna. "Such sūtras and vinaya I shall uphold" directly clarifies studying the Hīnayāna; "Why?" and below explains it. Contentment and having few desires are the path within the cause; eliminating afflictions is cessation within the cause; wisdom is the path within the fruit; nirvāṇa is cessation within the fruit. These preceding four kinds are collectively called wholesome dharmas. The Hīnayāna sūtras and vinaya serve as the root for these and are called the causes of wholesome dharmas; because they are wholesome causes, I now uphold them. "One who speaks like this is not my disciple" rebukes them to reveal their fault. Next, it distinguishes what is correct: "If there is someone who says that the Tathāgata preached the vaipulya sūtras for the purpose of deliverance, he is truly my disciple" directly reveals what is correct; from "If there is someone who does not accept the vaipulya sūtras" and below rebukes the heterodox to reveal the correct; "Such sūtras and vinaya were spoken by the Buddha" concludes and clarifies the preceding correct [view]; "If it is not like this, it was spoken by Māra" concludes and clarifies the above heterodox [view]; below, it clarifies the persons who receive [them].