大般涅槃經義記 9.251

9.251

下廣釋之。解因語中，初問、次釋、後總結之。果語亦然。因果語中，先問、次辨。「如經中說眾生現在六入觸因」略以標舉。眾生現存六入及觸是過去世業行家果，現所造業復為來因，名因果語。下重顯之。「名過去業果」釋為果語。「如來亦說為未來業，是業因緣得未來果」釋為因語。「是名」結之。次三可知。如意語中，先問、次辨。辨中五句：一「呵毀禁」，令人持戒，稱己化意名如意語。此就凡夫。二「讚須陀」令人生善，稱己化意，名如意語。此就二乘。三「讚菩薩」令人發心，稱己化意名如意語。此就菩薩。此三約人。四「說三惡」令人修善，此宣其事。五「說一切燒及與無我」令人厭離，此彰其理。此二就法。

Below, it explains them in detail. In explaining causal speech, it first asks, next explains, and afterwards concludes it in general. Fruitional speech is also like this. In cause-and-fruit speech, it first asks and next distinguishes: "as spoken in the sūtra, sentient beings' present six sense fields and contact are causes" presents it in brief. Sentient beings' currently existing six sense fields and contact are the fruits of past karmic actions, and the karma currently created is again a cause for the future, hence called cause-and-fruit speech. Below, it clarifies it again: "is called the fruit of past karma" explains it as fruitional speech; "the Tathāgata also speaks of it as future karma, and by cause and condition of this karma, future fruit is attained" explains it as causal speech; "this is called" concludes it. The next three can be understood. In speech conforming to intent, it first asks and next distinguishes. In the distinction are five phrases: first, "rebuking and disparaging [violations of] the precepts" causes people to uphold the precepts, matching his intention to transform, hence called speech conforming to intent—this is with respect to ordinary persons; second, "praising the śrotāpanna" causes people to generate goodness, matching his intention to transform, hence called speech conforming to intent—this is with respect to the two vehicles; third, "praising bodhisattvas" causes people to give rise to the aspiration [for awakening], matching his intention to transform, hence called speech conforming to intent—this is with respect to bodhisattvas (these three are with respect to persons); fourth, "speaking of the three wretched realms" causes people to cultivate good—this expounds their actual events; fifth, "speaking of all things being burned and of non-self" causes people to feel weariness and revulsion—this reveals their principle (these two are with respect to dharmas).