大般涅槃經義記 9.167

9.167

上來總答，自下第二隨問別答。於中應先辨其諍相。起諍雖眾，約法唯三：一大小見異故起諍論，如說涅槃、不涅槃等；二就大中見別起諍，如說佛性即離有等；三就小中見別起諍，如說羅漢退不退等。凡夫二乘通名為小。次辨釋義。世人解諍多不以理，學《毘曇》者偏助毘曇，學《成實》者偏佐成實，此乃助諍，何成辨理？和諧通取，是釋義也。

The above was the general answer; from here below is the second [section], answering individually according to the questions. Therein, one should first analyze the marks of the disputes. Although the disputes that arise are numerous, in terms of dharmas there are only three: First, disputes arise because the views of the great and small [vehicles] differ, as in speaking of nirvāṇa, non-nirvāṇa, and so forth. Second, within the Mahāyāna, disputes arise due to differing views, as in speaking of the buddha-nature as identical to, separate from, or existent, and so forth. Third, within the Hīnayāna, disputes arise due to differing views, as in speaking of whether an arhat regresses or does not regress, and so forth. Ordinary beings and the two vehicles are collectively named the small. Next, analyzing and explaining the meaning: worldly people mostly do not resolve disputes according to principle; those who study the Abhidharma exclusively favor the Abhidharma, and those who study the Satyasiddhi exclusively support the Satyasiddhi. This merely assists disputes; how could it accomplish the analysis of principle? Reconciling and comprehensively grasping them is the true explanation of the meaning.