大般涅槃經義記 8.32

8.32

自下第三明信離相，證實以成，「故雖有信而亦不見」我有此信，「是為初事」總以結之。次釋直心，文別有二：一就外化明其直心、二「復次云何質直心」下就自利行以明直心。前中，先問，次辯，後結。辯中初論，「德王白」下問答重顯。前正論中文別有二：一明菩薩正直不曲；二「雖見」下明心雖直而巧，隨物不同，世人愚直惱他。前中，「於生作質直」者明修直心，「一切生」下明離曲心。「一切眾生遇緣生曲」舉凡顯聖，「菩薩不」下辯聖異凡。「菩薩不爾」正明異凡，「何以」下釋，「善解諸法悉因緣」者，解知邪曲是生死緣。巧隨物中，初明菩薩見惡不說，「何以」下釋；後明菩薩見善讚嘆，「云何」下釋，先出善體，後顯讚意，為令眾生聞性發心。

From here on, the third [part] clarifies that faith is free from marks, being fulfilled through realizing the real: "therefore, although there is faith, yet one also does not see" that I have this faith; "this is the first thing" concludes it generally. Next, it explains the upright mind; the text specifically has two parts: first, clarifying the upright mind in terms of converting others externally; second, the section from "furthermore, what is the upright mind" downward clarifies the upright mind in terms of practice for one's own benefit. In the former, first is a question, next a differentiation, and finally a conclusion. Within the differentiation, first it discusses it, and from "Guṇarāja said" downward, question and answer reveal it again. In the former direct discussion, the text specifically has two parts: first, clarifying that the bodhisattva is upright and not crooked; second, the section from "although seeing" downward clarifies that although the mind is upright, it is skillful, adapting to differences among beings, unlike worldly people who are foolishly blunt and vex others. In the former: "acting uprightly toward sentient beings" clarifies cultivating the upright mind; the section from "all sentient beings" downward clarifies leaving behind the crooked mind. "All sentient beings produce crookedness upon meeting conditions" adduces the ordinary to reveal the noble; the section from "the bodhisattva is not" downward differentiates the noble as distinct from the ordinary. "The bodhisattva is not like this" directly clarifies distinction from the ordinary; the section from "why" downward explains: "skillfully understanding that all dharmas are causes and conditions" means understanding and knowing that devious crookedness is the condition for birth and death. In skillfully adapting to beings: first, it clarifies that the bodhisattva sees evil and does not speak of it, and the section from "why" downward explains it; later, it clarifies that the bodhisattva sees good and praises it, and the section from "what is" downward explains it, first bringing forth the essence of goodness and later revealing the intention of praise—to cause sentient beings to hear of the nature and bring forth the aspiration [for awakening].