大般涅槃經義記 5.344

5.344

下廣顯之。「云何知耶」徵前起後，云何得知二乘慈虛、佛菩薩實？下對顯之，先廣後門明佛菩薩慈是真實，「慈若無常是聲聞」下廣上初門辯明聲聞、緣覺慈虛。明佛菩薩慈是實中，先明菩薩慈是真實，「能為善者名實思」下明佛慈實。菩薩慈中，三門辯實：一有實用故名為實、二能為實治故名為實、三能生實行故名為實。初中先別，「當知」下結。別中，「觀土以為金」等約就外法以明實用，「觀實眾生為非生」等約就內法以明實用。

Below, it explains this broadly. "How is this known?" introduces what follows by asking about what preceded: How is it known that the two vehicles' benevolence is false and the buddhas' and bodhisattvas' is real? Below, it explains this in contrast: first, it broadly explains the latter gate, clarifying that the benevolence of buddhas and bodhisattvas is real; from "If benevolence is impermanent, it belongs to śrāvakas..." onward, it broadly explains the former gate, demonstrating that the benevolence of śrāvakas and pratyekabuddhas is false. Within the clarification that the benevolence of buddhas and bodhisattvas is real, it first clarifies that the bodhisattva's benevolence is real, and from "being able to perform good is called real contemplation" onward, clarifies that the Buddha's benevolence is real. Within the bodhisattva's benevolence, three gates distinguish its reality: first, because it has real function, it is called real; second, because it can effect real remedy, it is called real; third, because it can generate real practice, it is called real. In the first gate, there is first the specific explanation, and from "one should know" onward, the conclusion. In the specific explanation, "contemplating earth and regarding it as gold," etc., explains real function with reference to external dharmas; "contemplating real sentient beings as non-sentient beings," etc., explains real function with reference to internal dharmas.