大般涅槃經義記 3.217

3.217

第四段中，別有三句：一明其人雖未證果，得福無量，以菩提心廣大意故；二「假使」下彰其無犯，假舉邪言類以破之，若彼得罪，一切比丘皆同其人，自念得果齊應犯罪，一切不犯，彼亦如之；三「何以」下雙釋前二，於中先問「何故其人得福無罪」，「我於住」下舉己類顯，舉己住修，今得菩提，類顯彼人當必得果，成念無罪，「往昔常離不淨物」等明修緣因，「亦自知」等知有正因，「是故我今得成菩提」成自利果，「有大慈悲」成利他果，彼人同我當得菩提，故自念己當得菩提，稱當道理得福無罪。

In the fourth section, there are three distinct phrases: first, clarifying that although that person has not yet realized the fruit, he attains immeasurable merit because of the vast intention of the bodhicitta; second, from "Even if" and below demonstrates his absence of transgression, hypothetically raising the heterodox words to refute them by analogy—if he incurs guilt, then all monks are the same as that person, and thinking themselves to attain the fruit should equally incur an offense, but since none commit an offense, he is also like this; third, from "Why?" and below mutually explains the preceding two, wherein first it asks, "For what reason does that person attain merit and have no offense?" and from "When I was abiding" and below raises oneself as an analogy to reveal it, raising one's own abiding cultivation and now attaining bodhi to reveal by analogy that that person will certainly attain the fruit, establishing that thinking [thus] is without offense: "In the past, always being free from impure things" and so forth clarifies the cultivation of the contributing cause; "also knowing for oneself" and so forth knows that there is the primary cause; "therefore I now attain the realization of bodhi" completes the fruit of self-benefit; "having great compassion" completes the fruit of benefiting others; since that person is like me and will attain bodhi, therefore thinking to himself that he will attain bodhi accords with the principle, attaining merit without offense.