大般涅槃經疏 19.26

19.26

「若於眾生中」下，第三明嬰兒行果。若於眾生作眾生想者，但是嬰兒，非嬰兒行。以於眾生不作眾生想故，能破眾生相，即嬰兒行成。以行成故止不啼哭，以果成故得大涅槃。得果之文，分明若此。古來不見如何如何。前聖行梵行立果近在初地，今嬰兒行立果遠到涅槃，近遠互現，勿起偏執。又初地亦具常樂我淨，亦呼為大涅槃（云云）。「善男子」下，是大段第三單結次第五行。文為三：一總結、二迦葉領、三佛述，如文。

From "If among sentient beings" downward, this is the third [section], clarifying the fruit of the infant practice. If one conceives the notion of sentient beings among sentient beings, one is merely an infant and not [engaged in] the infant practice. Because one does not conceive the notion of sentient beings among sentient beings, one can smash the characteristics of sentient beings, and the infant practice is thereby accomplished. Because the practice is accomplished, one ceases weeping; because the fruit is accomplished, one attains great nirvāṇa. The text on attaining the fruit is clear like this; why did past scholars fail to see it? Earlier, for the noble practice and the pure practice, the fruit was established close at hand in the initial bhūmi; now, for the infant practice, the fruit is established far off reaching nirvāṇa. The near and the far are mutually revealed; do not give rise to biased attachment. Furthermore, the initial bhūmi also possesses permanence, bliss, self, and purity, and is also called great nirvāṇa (and so forth). From "Good son" downward, this is the third major division, concluding solely the five gradual practices. The text has three parts: first, the general conclusion; second, Kāśyapa's comprehension; third, the Buddha's validation, as in the text.