大般涅槃經集解 2.29

2.29

案僧亮曰：因偽顯真、寄滅表存也。僧宗曰：所以先舉三德者，使懷德而慕善也。既內懷悲愍，故外能蔭護。以此二心等行於物，已為匪易。復能極如一子，彌見其難也。歸依者，若慈母之赴嬰兒也。舍者，以遮風霜為用。譬大悲之力有大方便，能令眾生煩惱不起也。大覺世尊者，復舉兩號以速其心也。寶亮曰：將欲涅槃者，非經題所稱也，言無餘涅槃耳。自鹿苑迄此，眾生聞一教增一疑；唯今第五時說，疑心頓息，所以略舉十號，使知佛恩之重也。道慧記曰：憐愍不必䨱護、不必平等；今以歸依釋憐愍、以為舍釋䨱護、以羅睺羅釋平等也。慧朗曰：聲中有五句。第一總稱慈悲，謂憐愍䨱護也；第二稱慈用，謂如羅睺羅也；第三稱悲用，謂作歸依也；第四偏捨化，謂今欲涅槃也；第五催令來問，謂為最後問也。

Sengliang states: By means of what is provisional, the real is revealed; relying upon extinction, permanence is expressed.
Sengzong states: The reason the three virtues are mentioned first is to cause them to cherish [his] virtue and long for the good. Having compassion within, he can therefore provide sheltering protection outwardly. To practice these two states of mind equanimously toward living beings is already not easy. Furthermore, to be able to reach the point of [viewing them] like an only son makes its difficulty all the more evident.
"Refuge" is like a loving mother hastening to her infant. A "shelter" functions to ward off wind and frost; by analogy, the power of great compassion possesses great upāya, able to prevent living beings' afflictions from arising.
"Greatly Awakened World-Honoured One" mentions two more titles to urge their minds onward.
Baoliang states: "Being about to enter nirvāṇa" is not what is named in the title of the sūtra; it speaks merely of nirvāṇa without remainder. From Mṛgadāva up to this point, whenever living beings heard one teaching, they added one doubt; only now, when expounding in this fifth period, do doubts abruptly cease. Therefore, the ten epithets are briefly mentioned to make them understand the gravity of the Buddha's kindness.
Daohui's Notes state: Pity does not necessarily entail sheltering protection, nor does it necessarily entail equanimity. Here, "refuge" explains pity, "shelter" explains sheltering protection, and "Rāhula" explains equanimity.
Huilang states: Within the voice there are five phrases: first, a general praise of kindness and compassion, meaning "pity and sheltering protection"; second, praising the function of kindness, meaning "like Rāhula"; third, praising the function of compassion, meaning "acting as a refuge"; fourth, the particular relinquishment of transformation, meaning "now wishing to enter nirvāṇa"; fifth, urging them to come and question, meaning "to ask their final questions".