大般涅槃經義記 6.124

6.124

前中，迦葉先問起發，如來次辯，「迦葉」下復荷恩讚嘆。如來辯中，文別有四：一辯出世間不知見法，初就佛性明世不知，先順、後反，次就十二部經等法明世不知，先順、後反，「是名」下結；二辯出世間知、見、覺法，先問、次辯、後總結之；三明菩薩能知、見、覺；四舉「謗者得罪」成前是實，「菩薩如是知、見、覺已，若言不知為虛妄」等，對向後段能知見人明謗得罪，「若男女」下對向初段所知見法明謗得罪，此過深重，懼人為之，故佛廣辯，令人捨遠。

In the former, Kāśyapa first inquires to initiate [the discourse], the Tathāgata next discriminates it, and from "Kāśyapa" onward [Kāśyapa] again feels grateful and offers praise. Within the Tathāgata's discrimination, the text has four distinct parts: First, he distinguishes the dharmas that the supramundane world does not know or see; first, in terms of buddha-nature, he clarifies that the world does not know it, first directly and then conversely; next, in terms of the twelve divisions of scriptures and other dharmas, he clarifies that the world does not know them, first directly and then conversely; and from "this is called" onward, he concludes. Second, he distinguishes the dharmas that the world knows, sees, and perceives, first inquiring, next discriminating, and then summarizing. Third, he explains that bodhisattvas are able to know, see, and perceive. Fourth, citing "those who slander incur transgression," he confirms that the preceding is true; "the bodhisattva, having known, seen, and perceived in this way, if one says they do not know, this is falsehood," and so forth, is set against the latter section concerning the person who is able to know and see, explaining that slandering incurs transgression; from "if a man or woman" onward, it is set against the first section concerning the dharmas known and seen, explaining that slandering incurs transgression. Because this fault is profound and grave, and fearing that people might commit it, the Buddha distinguishes it extensively to make people abandon and keep far from it.