大般涅槃經疏 10.7

10.7

初文為三：一標章歎、二列數歎、三示相歎。標章者，大涅槃中有四種人，此四皆得涅槃法，故名涅槃中人。若俱得法，云何初依具煩惱性？今明得法多種，初依相似得法，後三分真得法，真似合論皆在涅槃。此中通歎四人自行化他之德。於有佛法處不令他緣擾亂，故言能護。於無佛法處能令興顯，故言建立。有無兩處皆能住持，故言憶念。此三句自行德也。有佛法處能令增上，故言能多利益。無佛法處能使見聞，故言憐憫。有無兩處雙作依止，今按此句歎益他德。

The first section has three parts: 1. Stating the heading and praising; 2. Enumerating the items and praising; 3. Showing the characteristics and praising. In stating the heading: within the great nirvāṇa there are four kinds of persons; these four all attain the dharma of nirvāṇa, hence they are called persons within nirvāṇa. If they all attain the Dharma, why does the first reliance fully possess the nature of afflictions? Now it is explained that attaining the Dharma has many kinds: the first reliance attains the Dharma in resemblance; the latter three attain the Dharma in truth; when truth and resemblance are discussed together, all abide in nirvāṇa. Here, the virtues of these four persons in their own practice and in transforming others are universally praised. In places where the Buddha's Dharma exists, not allowing other conditions to cause disturbance is called 'able to protect'. In places where the Buddha's Dharma does not exist, being able to cause it to flourish and be revealed is called 'establishing'. In both places, whether existing or not, being able to sustain it is called 'mindfulness'. These three phrases are the virtues of one's own practice. In places where the Buddha's Dharma exists, being able to cause it to increase is called 'able to bring much benefit'. In places where the Buddha's Dharma does not exist, being able to cause people to see and hear it is called 'sympathy'. Serving as a reliance in both places, whether existing or not: this phrase is now interpreted as praising the virtue of benefiting others.