大般涅槃經義記 7.26

7.26

次七教離二乘心中，初四教離二乘狹心：「亦莫生念我聽法已，先自度身，然後度人」，苦中狹也；前教離凡，兼勸捨小，故云「亦莫」。「先自解身，然後解人」，集中狹也；「先自安身，然後安人」，道中狹也；「先自涅槃，後令他人」，滅中狹也。後三教離二乘小心：「於佛、法、僧應生等想」教捨別心；「於生死中生大苦想」教捨著心，變易生死實是大苦，莫謂為樂，於中樂著；「於大涅槃應生常」等教離倒心。

In the next seven teaching the abandonment of the mind of the two vehicles, the first four teach the abandonment of the narrow mind of the two vehicles: "Also do not give rise to the thought: 'After I hear the Dharma, I will first liberate myself and only afterward liberate others'" is narrowness regarding suffering; having previously taught the abandonment of the ordinary mind, he also encourages relinquishing the lesser vehicle, hence saying "also do not." "First emancipating oneself and only afterward emancipating others" is narrowness regarding origination; "first pacifying oneself and only afterward pacifying others" is narrowness regarding the path; "first attaining nirvāṇa oneself and afterward causing others to do so" is narrowness regarding cessation. The latter three teach the abandonment of the small mind of the two vehicles: "Toward the Buddha, Dharma, and Saṅgha one should give rise to the thought of equality" teaches the relinquishment of a mind of differentiation; "Toward birth and death one should give rise to the thought of great suffering" teaches the relinquishment of an attached mind—transmutation birth-and-death is truly great suffering, so one must not regard it as pleasure and become attached to it; "Toward the Mahāparinirvāṇa one should give rise to [the thought of] permanence, etc." teaches the abandonment of an inverted mind.