大般涅槃經義記 8.28

8.28

第九德中，初問，次辯，後總結之。辯中，具以五德為體。初先總舉，次列，後釋，下嘆其能。「菩薩修經初發五事」是總舉也。於十德中，後四勝進勝中，初一修習對治，次一明其對治成就，次一明其正道修習正道成就，此德是其修習正道，望後道成說以為初，是故名為初發五事。次列五名，先徵後列。信者是其攝行方便，於法決定故名為「信」。後四正行：前二攝福，為善不曲名為「直心」，防過不作說之為「戒」；後二攝智，親師求法名「近善友」，聞法博受故曰「多聞」。

In the ninth virtue, there is first a question, next a differentiation, and finally a general conclusion. Within the differentiation, it fully takes five virtues as its essence. First it raises them in general, next enumerates them, and later explains them, below praising their capabilities. "When a bodhisattva cultivates the sūtras, they initially bring forth five things" is the general raising. Among the ten virtues, the latter four are progressive advancements. Among the superior, the first is cultivating the antidotes; the next clarifies the fulfillment of their antidotes; the next clarifies that their cultivation of the correct path is the fulfillment of the correct path. This virtue is the cultivation of the correct path; looking toward the later fulfillment of the path, it is spoken of as initial, and therefore called the "initial bringing forth of five things." Next, it enumerates the five names: first querying and then enumerating. Faith is the expedient means that gathers practice; because it is definitive regarding dharmas, it is called "faith." The latter four are correct practice: the first two gather merit—doing good without deviousness is called an "upright mind," and guarding against faults without committing them is called "precepts"; the latter two gather wisdom—drawing close to a teacher to seek the Dharma is called "associating with good friends," and listening to the Dharma and accepting it broadly is called "much learning."