大般涅槃經義記 1.194

1.194

第二文殊反試之中，先呵、後教。初文殊告「汝今不應發是言」等，是呵詞也，明佛無常，是故不應。「汝今觀」下，是教詞也，教觀如來有為無常，息其請意。「汝今當觀諸行性相」，正教起觀。小乘法中佛是有為，諸行所攝，若觀諸行性相無常，自然知佛終歸盡滅，不應請住。「如是觀行具空三昧」，舉益勸，由觀無常，知法無性，故具空定。「欲求正法應如是學」，結勸修習。欲求空法應當如是，學觀有為性相無常。

In the second, Mañjuśrī's testing in reverse, he first scolds and then instructs. Initially, Mañjuśrī tells him, "You should not utter such words now," etc., which is words of scolding, explaining that the Buddha is impermanent and therefore [such words] are improper. From "Now you should contemplate..." downward, it is words of instruction, teaching him to contemplate the Tathāgata as conditioned and impermanent, putting an end to his intention to entreat. "You should now contemplate the nature and marks of all formations" directly instructs the initiation of contemplation. In the Hīnayāna Dharma, the Buddha is conditioned and subsumed under formations; if one contemplates the nature and marks of all formations as impermanent, one naturally knows that the Buddha ultimately returns to complete extinction, and should not request him to stay. "Contemplating formations like this endows one with the samādhi of emptiness" raises the benefit to encourage [him]: through contemplating impermanence, one knows that dharmas lack intrinsic nature, and therefore one is endowed with the concentration of emptiness. "One who wishes to seek the true Dharma should train like this" concludes by encouraging practice. One who wishes to seek the empty Dharma should be like this, training to contemplate the nature and marks of the conditioned as impermanent.