大般涅槃經義記 6.191

6.191

求菩提中，初辯、後結。辯中有四：一讀此經故，雖無人教，自能發心。二「既發心」下明依此經能起精進。三「正使」下明依此經發心不退，於中初先過重自要，不捨念心，「何以」下釋。釋中，先舉無益之苦，用以自誡；「若我為於菩提」已下明有益苦，理必須忍。四「我為菩提正使碎身如微塵」下明依此經精進不退，於中初先過重自要，不捨精進，「何以」下釋。釋中，初明精進能為菩提之因，故不應退。「如是菩薩未見」以下舉始況終。上來廣辯，「是故」已下結成不思。

In [the section on] seeking bodhi, there are first an explanation and then a conclusion. In the explanation there are four points: first, because of reading this sūtra, although no one instructs them, they are naturally able to generate the mind [of bodhi]; second, from "Having generated the mind" downward, it clarifies that based on this sūtra they can arouse vigor; third, from "Even if" downward, it clarifies that based on this sūtra their generation of the mind does not regress, wherein first, through immense burden they bind themselves by vow not to abandon their mindful intention; from "Why?" downward explains it. In the explanation, it first adduces useless suffering to admonish oneself; from "If I, for the sake of bodhi" onward, it clarifies beneficial suffering, which according to principle one must endure; fourth, from "For the sake of bodhi, even if my body were shattered like dust particles" downward, it clarifies that based on this sūtra their vigor does not regress, wherein first, through immense burden they bind themselves by vow not to abandon their vigor; from "Why?" downward explains it. In the explanation, it first clarifies that vigor can serve as the cause of bodhi, so one should not regress; from "Such a bodhisattva, before having seen..." downward, it adduces the beginning to illustrate the end. The above broadly explains it, and from "Therefore" downward concludes that it is inconceivable.