大般涅槃經義記 7.266

7.266

次論宿命，先問次辯。「菩薩修經念過去」等，修通方便；「於一念」下明其所成異於二乘，「得殊異智異聲聞」等總明其異。「云何」下別，別有多門，然今且明緣心不同。「聲聞、緣覺念過去世而作種性至怨憎相」明小異大，彼知性空，未能空於因緣之相，緣相不泯，人相還立，故有種性怨憎等相。「菩薩不」下明大異小，法相既無，人相安寄？故無種性至怨憎相。於中初先明離有相，後修空相。「是名」下結。

Next, it discusses past lives, first asking and then discerning. "A bodhisattva practicing the sūtra recollecting the past..." and so forth is the expedient means for cultivating the superknowledge; the passage from "In a single thought..." onward clarifies that what they achieve is distinct from the two vehicles; "attaining distinctive wisdom distinct from śrāvakas..." and so forth generally clarifies their distinction. The passage from "How so?" onward differentiates them; there are many differentiated gates, but for now it merely clarifies the difference in cognitive objects and mind. "Śrāvakas and pratyekabuddhas recollect past lifetimes and form marks from family lineage down to marks of hatred and enmity" clarifies how the small differs from the great; they know the emptiness of nature, but are not yet able to empty the marks of causes and conditions; when conditioned marks are not eradicated, the marks of persons are re-established, and therefore there are marks from family lineage down to hatred and enmity. The passage from "A bodhisattva does not..." onward clarifies how the great differs from the small: since the marks of dharmas are nonexistent, where could the marks of persons reside? Therefore they lack marks from family lineage down to hatred and enmity. Therein, it first clarifies departing from the marks of existence, and subsequently cultivating the marks of emptiness. The passage from "This is called..." onward concludes.