大般涅槃經義記 4.333

4.333

下佛將說，口現無病。先嘆迦葉，將述其言故先嘆之，「我於往」下正顯無病。嘆迦葉中，「善哉」總嘆，「汝已」下別，「是故能問」，總以結嘆。初中，先嘆迦葉智慧，「已曾供」下嘆其福德，具二莊嚴方始能問，故並嘆之。前嘆智中，初嘆迦葉內具證智，「汝已成就樂說辯」者嘆其教智，具此二智方堪諮問，是以並嘆。證中，「汝已具足深慧」嘆成深智，證實稱深，雖相曰妙。「不為諸魔外道破壞」嘆具堅智，以智堅故邪人不壞。「汝已安住，不為諸邪惡風傾動」嘆具正智，以智正故邪法不動。

Below, the Buddha is about to preach, and verbally manifests freedom from illness. First he praises Kāśyapa; about to recount his words, he therefore first praises him; from "In the past, I" down, he directly reveals freedom from illness. In praising Kāśyapa: "Excellent!" is a general praise; from "You have already" down is specific; "Therefore you are able to ask" concludes with general praise. In the first [part]: he first praises Kāśyapa's wisdom; from "Have already made offerings" down, he praises his merit; only when endowed with both adornments can one ask, and therefore he praises both. In the previous praise of wisdom: first he praises Kāśyapa's internal endowment with wisdom of realization; "You have already accomplished the eloquence of delightful discourse" praises his wisdom of teaching; only when endowed with these two wisdoms is one fit to inquire, which is why both are praised. In realization: "You are already fully endowed with deep wisdom" praises his accomplishment of profound wisdom—realizing the true is called deep, while illuminating marks is called subtle; "Not broken or ruined by Māra or non-Buddhists" praises his endowment with firm wisdom, for because his wisdom is firm, evil people cannot ruin it; "You have already firmly abided, not shaken by evil winds" praises his endowment with correct wisdom, for because his wisdom is correct, evil dharmas cannot sway him.