大般涅槃經義記 6.296

6.296

次合顯法，「如來亦爾」合前父母，「於諸眾生非不平等」合非不等，「然於罪者心即偏重」合於病子心則偏多，人有七子一子遇病今略不合。下重顯之，「放逸佛念」顯前偏顯，「不放心捨」舉輕顯重。「何等」已下顯出不放，先問、後辨。如《地持》說，種性、解行即以為二，初地淨心以為第三，二地以上行跡為四，八地、九地決定為五，第十畢竟以為第六。道「不放逸六住菩薩」，則知放逸在六住前。

Next, he applies the analogy to reveal the Dharma: "the Tathāgata is also like this" corresponds to the parents; "toward all beings he is not unequal" corresponds to not being unequal; "yet toward sinful ones his mind is particularly heavy" corresponds to the mind being particularly generous toward the sick child; the person having seven sons and one son falling sick is now omitted from the explicit correspondence. Below, he elucidates it again: "the Buddha remembers the heedless" reveals the previous specific manifestation; "not heedless, he lets go" adduces the light to reveal the grave. From "what are" onward reveals those who are not heedless: first questioning, then distinguishing. As taught in the Bodhisattvabhūmi: lineage and understanding-practice constitute two; the pure mind of the first ground constitutes the third; the traces of practice from the second ground and above constitute the fourth; the determination of the eighth and ninth grounds constitutes the fifth; the ultimate tenth constitutes the sixth. Stating "the non-heedless are bodhisattvas of the six abodes," one knows that heedlessness occurs prior to the six abodes.