大般涅槃經義記 6.175

6.175

天人師中，先問、後辯。辯中，初先明佛是師，「天者」已下解佛以為天人師義。前中，初明因法教人故名為師，「昔未得」下果法教人故名為師。因中，初先教人修善，次教離惡，後總結之。善中，初先汎舉二師，「善教惡教」列其名字；「諸佛」已下明佛菩薩為世善師，初先正教，「何等」已下辯出善體。教離惡中，先教眾生遠離身惡，正教遠離，「何以」下釋。釋中有二：一明身惡可離故教，先順後反；二「若眾生」下明離有益是故教離，先反後順。下教果中，「昔未得」等九句別教，「是故」下結。

In 'teacher of gods and humans' (śāstā devamanuṣyāṇām), there is first a question and then an analysis. In the analysis, it first clarifies that the Buddha is a teacher, and from 'the gods' onward explains the meaning of the Buddha being a teacher of gods and humans. In the former, it first clarifies that teaching people with causal dharmas is why he is called a teacher, and from 'formerly not having attained' onward, teaching people with fruition dharmas is why he is called a teacher. In the causes, it first teaches people to cultivate good, next teaches them to leave evil, and finally concludes comprehensively. In good, it first broadly cites two teachers: 'good teaching and evil teaching' lists their names; from 'the buddhas' onward, it clarifies that the buddhas and bodhisattvas are good teachers for the world: first the correct teaching, and from 'what are they' onward, it analyzes the essence of the good. In teaching the abandonment of evil, it first teaches sentient beings to keep far away from bodily evil, directly teaching abandonment; from 'why' onward, it explains. In the explanation there are two parts: first, clarifying that bodily evil can be abandoned, hence he teaches it, first affirmative and then negative; second, from 'if sentient beings' onward, clarifying that abandonment has benefit, therefore he teaches abandonment, first negative and then affirmative. Below, in teaching the fruition, the nine phrases including 'formerly not having attained' teach separately; from 'for this reason' onward, it concludes.