大般涅槃經集解 2.29

2.29

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".