大般涅槃經義記 1.225

1.225

上來第一明應有待，自下第二明應有為。於中純陀先請為由，後佛答之。請中有二：一聞如來正爾涅槃，悲號啼哭；二「復白眾」下求眾共請，一人之感未若多人，故求眾請。答中還二：一對前悲哭，勸之莫啼；二「當觀」已下對前請住。勸觀五非，明應有為，不可久住。初先勸觀空、無我義；「坏器」已下勸觀無常；「當觀諸行如雜毒食」，勸觀其苦；「有為多過」，勸觀不淨，三十六物集成己體名多過患。

The preceding first [part] explained that the responsive has dependence; from here down, the second [part] explains that the responsive is conditioned. Within this, Cunda's initial entreaty serves as the cause, and afterward the Buddha answers it. Within the entreaty there are two parts: 1. Hearing that the Tathāgata is about to enter nirvāṇa, he wails and weeps; 2. From "further addressed the assembly..." downward, he seeks the assembly's joint entreaty, for the resonance of one person is not like that of many, hence he seeks the assembly's entreaty. Within the reply there are also two parts: 1. In response to the previous sorrowful weeping, he advises him not to weep; 2. From "you should contemplate..." downward, in response to the previous entreaty to remain, he advises contemplating the five faults, explaining that the responsive is conditioned and cannot remain long. First, he initially advises contemplating the meanings of emptiness and non-self; from "unbaked vessel" downward, he advises contemplating impermanence; "you should contemplate all formations as like food mixed with poison" advises contemplating their suffering; "conditioned things have many faults" advises contemplating impurity, as thirty-six substances combining to form one's body is called having many faults and perils.