大般涅槃經義記 5.358

5.358

上來明慈出生大乘不共善法，下次明慈出生三乘共行善法。於中，初總，次別，後結。總中，「聲聞、緣覺等善，慈為根本」明末依本；「菩薩修慈能生如是無量善根」明本生末。慈為眾生修諸善行，故生一切。「所謂」下別，於中先明生二乘善，菩薩佛智生大乘善。二乘善中有方便道、見道、修道及無學道，從初乃至「世第一」來明方便道。方便道中，初至「三觀」聲聞觀行，「十二緣」等緣覺觀行，「燸」等四心通明聲聞、緣覺觀行。就初分中，「所謂不淨、出息入息」，五停心觀具應有五，且舉此二。「無常生滅」是其總相，「四念處」者是其別相。四念處觀依行次第，先別後總，今據說時先總後別。「七方便」者，且就色說，餘類可知，所謂觀色、色集、色滅、色對治道、色味、色過及與色出。依如《毘曇》，前四在於四現忍心乃至見道，後三修道。若依《成實》，此七同在聞思地中。「三觀處」者，依如《毘曇》，觀陰界入名三觀處，此觀在於總相念處。若依《成實》，觀法無常、苦與無我名三觀處，此觀在於四現忍中。此等皆是聲聞觀行。「十二因緣無我觀」者是緣覺觀，煗頂已上二乘同觀，更無差別。言「見道」者，依如《成實》，見四諦空名為見道。若依《毘曇》，見於四諦十六聖行，從苦法忍至道比忍，此十五心名為見道。言「修道」者，道比智後重緣諦理，斷諸煩惱，名為修道。此句是總，「正勤」等別。

The above clarified that loving-kindness generates the unshared wholesome dharmas of the Mahāyāna; next below it clarifies that loving-kindness generates the wholesome dharmas practiced in common by the three vehicles. Within this, first is a general statement, next are specific explanations, and finally a conclusion. In the general statement, 'The wholesome [dharmas] of śrāvakas, pratyekabuddhas, etc., have loving-kindness as their root' clarifies the branches relying on the root; 'When a bodhisattva cultivates loving-kindness, it can generate such immeasurable roots of goodness' clarifies the root generating the branches. Loving-kindness cultivates all wholesome practices for the sake of sentient beings, and therefore generates everything. From 'that is to say' downward is the specific explanation, within which it first clarifies the generation of the wholesome [dharmas] of the two vehicles, while the bodhisattva's buddha-wisdom generates the wholesome [dharmas] of the Mahāyāna. Among the wholesome [dharmas] of the two vehicles there are the path of expedient means, the path of seeing, the path of cultivation, and the path of no-learning; from the beginning up to 'supreme worldly dharma' clarifies the path of expedient means. Within the path of expedient means, up to the 'three contemplative objects' are the contemplative practices of the śrāvaka, the 'twelve links', etc., are the contemplative practices of the pratyekabuddha, and the four minds beginning with 'heat' explain generally the contemplative practices of both śrāvakas and pratyekabuddhas. Regarding the first part, 'namely the impure and the inhalation and exhalation', the fivefold calming of the mind should completely have five, but here only these two are cited. 'Impermanence, arising and ceasing' is their general characteristic, and the 'four stations of mindfulness' are their specific characteristics. Contemplation of the four stations of mindfulness, according to the sequence of practice, proceeds first with the specific and then the general; now, according to the exposition, it proceeds first with the general and then the specific. As for the 'seven expedient means', they are explained here provisionally with regard to form, and the rest can be understood by extension—namely, contemplating form, the arising of form, the cessation of form, the path counteracting form, the taste of form, the fault of form, and the escape from form. According to the Abhidharma, the first four are situated in the four minds of present forbearance up to the path of seeing, while the latter three belong to the path of cultivation. If according to the Tattvasiddhi, these seven are all together in the stage of hearing and contemplation. As for the 'three places of contemplation', according to the Abhidharma, contemplating the aggregates, realms, and sense-bases is called the three places of contemplation; this contemplation is located in the stations of mindfulness of general characteristics. If according to the Tattvasiddhi, contemplating phenomena as impermanent, suffering, and non-self is called the three places of contemplation; this contemplation is located within the four present forbearances. These are all the contemplative practices of the śrāvaka. The 'contemplation of non-self in the twelve causes and conditions' is the contemplation of the pratyekabuddha; from heat and summit upward, the two vehicles contemplate them identically, without further difference. As for the 'path of seeing', according to the Tattvasiddhi, seeing the emptiness of the four truths is called the path of seeing. If according to the Abhidharma, seeing the sixteen noble modes of practice of the four truths, from the dharma-forbearance of suffering to the comparative forbearance of the path—these fifteen mind-moments are called the path of seeing. As for the 'path of cultivation', after the comparative knowledge of the path, repeatedly taking the principle of the truths as object to sever all afflictions is called the path of cultivation. This phrase is general, while 'right exertion', etc., are specific.