大般涅槃經義記 3.32

3.32

In the text, first it directly clarifies the four persons as places of reliance. Next, from 'rely on the four dharmas' onward, as the Buddha taught, it synthesizes and reconciles this with the Dharma; this also directly clarifies the Dharma upon which one's practice relies. In the former part there are two: first, clarifying the characteristics of the virtuous conduct of the four persons; second, from 'I now do not rely on these four persons' onward, exhorting people to rely on them and instructing people to make offerings to them. In the first part there are four: first, generally raising the four persons and generally praising their virtue; second, separately listing the four persons and generally praising their virtue; third, separately taking up the four persons and distinctly revealing their virtue; fourth, generally concluding the four persons and generally praising their virtue. In the initial section, it first raises the four persons. Because these four persons accomplish their virtue by relying on the sūtra, and furthermore are proclaimed within this sūtra, it therefore says: 'In this *Mahāparinirvāṇa Sūtra* there are four kinds of persons.' Below, praising their virtue, 'protecting the Dharma, establishing the Dharma, mindful recollection, and the correct Dharma' are universal practices regarding the Dharma, which are for one's own benefit. Being able personally to defend and protect it so that others do not belittle, slander, or disparage it is called protecting the correct Dharma. As extensively explained above, being able orally to establish and accomplish it is called establishing the correct Dharma; holding it in mind without forgetting it is called mindfully recollecting the Dharma. From 'able greatly' onward is practice that benefits others, which is benefiting others. 'Able greatly to benefit' refers to supramundane dharmic transformation; 'pitying the world,' etc., refers to mundane dharmic transformation. Pitying the world is the mind to benefit others; from 'serving as a reliance for the world' onward is the practice of benefiting others. Persons serve as reliances for beings, the Dharma can bring peace and bliss, and humans and devas are capable of being transformed; therefore it discusses them specifically. Alternatively, 'pitying' means being compassionately mindful of the three wretched realms, while 'serving as a reliance for the world,' etc., immediately benefits humans and devas.