大般涅槃經義記 8.106

8.106

第四却合將吼相中，「聖梵天行」合巖穴也。約喻名法說為「窟宅」，《地持》說此以為三住，與此窟宅其義相似。聖、梵二行廣如上辯，天行猶是八禪定也。上有五行，今以何義但說三行？良以此三是攝善行，餘二離過，善正所依故偏論之。「頻申而出」牒舉前喻，「為破憍慢」約之顯法，現勝神通故能破慢，「欠呿」牒喻，「為生善」者約之顯法。如上文中舉疑勸問，許為解釋，為生物善。「四顧」牒喻，「為令眾生得四無礙」約之顯法，觀眾堪受四辯之機為說令成四無礙智。

In the fourth [section], retroactively corresponding to the marks of being about to roar: "holy, brahma, and heavenly practices" corresponds to the mountain cavern. Following the metaphor to name the Dharma, it is called a "cavernous dwelling"; the Bodhisattvabhūmi explains these as the three abodes, and its meaning is similar to this cavernous dwelling. The two practices, holy and brahma, are as broadly explained above; heavenly practice is simply the eight dhyāna-concentrations. Above there were five practices; for what reason are only three practices mentioned now? It is truly because these three are practices that gather the good, whereas the remaining two are free from error; because the good and correct is that upon which they depend, they are discussed specifically. "Stretching and emerging" cites the preceding metaphor; "in order to crush arrogance" expresses the Dharma in terms of it: because he displays superior spiritual penetrations, he is able to crush arrogance. "Yawning" cites the metaphor; "in order to give rise to good" expresses the Dharma in terms of it: as in the text above, raising doubts to encourage questions and promising to explain them is for the sake of giving rise to good in sentient beings. "Looking in the four directions" cites the metaphor; "in order to cause sentient beings to attain the four unobstructed knowledges" expresses the Dharma in terms of it: observing sentient beings' capacity to receive the four eloquence-knowledges, he teaches them to bring about the four unobstructed knowledges.