大般涅槃經義記 3.82

3.82

下四在於習種已上，就初依中句別有三：一護法因，五恒佛所發菩提心；二弘法行，惡世不謗，受持廣說；三得義多少，十六分中得其八分。第二依中亦有三句：前二如上，三得義多少，於前殘餘八分之中更得其半，通前十二。第三依中句亦有三：前二如上，三得義多少，於前殘餘四分之中更得其半，通前十四。第四依中初先正辨，「善知如來所有法」下重復結之。前中亦三：一護法因，八恒發心；二護法行，於中四對自利利他，一自能不謗讀誦書寫亦教他書、二自能聽受亦勸他人、三為憐眾生自供養經亦勸他人、四自敬重讀誦禮拜亦勸他為，此之四對合為第二；三得義多少，具足十六。理實此人於前殘餘二分之中更得其半，通前十五，末後一分唯佛所證。以此學窮於佛，所觀證照分明，故云「具解盡其義味」。「所謂」已下出其所解，「謂佛常住」顯時之果，「眾生有性」隱時之因。

The four below are at or above the lineage of practice. For the first reliance, there are three distinct clauses: first, the cause of protecting the Dharma: having aroused the mind of bodhi in the presence of five Ganges' [worth of Buddhas]; second, the practice of propagating the Dharma: not slandering in an evil age, accepting, upholding, and expounding it widely; third, the amount of meaning attained: obtaining eight parts out of sixteen parts. For the second reliance, there are also three clauses: the first two are as above; third, the amount of meaning attained: from the remaining eight parts, obtaining half again, totaling twelve with the previous ones. For the third reliance, there are also three clauses: the first two are as above; third, the amount of meaning attained: from the remaining four parts, obtaining half again, totaling fourteen with the previous ones. For the fourth reliance, it is first directly distinguished, and from "well knowing all the dharmas of the Tathāgata" downward it is concluded again. Within the former part there are also three: first, the cause of protecting the Dharma: arousing the mind in the presence of eight Ganges' [worth of Buddhas]; second, the practice of protecting the Dharma, within which there are four pairs of benefiting oneself and benefiting others: (1) being able oneself not to slander, reciting, chanting, and copying it, and also teaching others to copy it; (2) being able oneself to listen and accept it, and also encouraging others; (3) out of pity for sentient beings, making offerings to the sūtra oneself, and also encouraging others; (4) oneself revering, reciting, chanting, and paying homage to it, and also encouraging others to do so; these four pairs combine to form the second; third, the amount of meaning attained: completely possessing all sixteen. In truth, this person obtains half again from the remaining two parts, totaling fifteen with the previous ones; the very last part is realized only by the Buddha. Because this study exhausts [all prior stages up] to the Buddha, what is observed and verified shines forth distinctly, and therefore it says: "fully understanding and exhausting its meanings and savours." From "what is called" downward reveals what is understood: "saying that the Buddha is eternal" is the fruit when manifest; "sentient beings have the [buddha-]nature" is the cause when concealed.