大般涅槃經疏 17.12

17.12

「善男子一切聲聞」下，第二為三乘本。又三：初明三乘、次一切法、三總結。以此章用慈攝一切法無法不遍，圓慈之義轉更明顯。然善本者，即是利他，利他之中慈悲最勝。初文即是三乘。「菩薩摩訶」下，第二別列一切法。不淨與出入息，即是二甘露門。七方便者，數師云：一不淨、二別相、三總相、四煗、五頂、六忍、七世第一。論師云：一色苦、二色集、三色滅、四色道、五色過、六色味、七色出。三觀處者，謂苦、無常、無我，此小乘名；若大乘者，觀十二因緣苦、業、煩惱以為三觀。又《瓔珞》云明三觀者：二諦觀、平等觀、中道第一義觀（云云）。無爭，有三解：一云慈心成故無爭；二云空解明故無爭；三云隨心覺照與物不爭。本際智者，二解：一空解為本際，故阿若憍陳如名了本際。二以邊際智緣延促自在為本際智。

From "Good son, all śrāvakas" onward, the second [part clarifies] being the root of the three vehicles. Here too are three parts: first, clarifying the three vehicles; next, all dharmas; third, a general conclusion. Because this section uses friendliness to subsume all dharmas and there is no dharma it does not pervade, the meaning of perfect friendliness becomes even more apparent. Now, the root of goodness is benefiting others; among benefiting others, friendliness and compassion are supreme. The first passage is the three vehicles. From "Bodhisattva Mahāsattva" onward, the second individually enumerates all dharmas. Impurity and inhalation-exhalation are the two gates of nectar. As for the seven expedients, the Sarvāstivādin masters say: 1. impurity, 2. specific characteristics, 3. general characteristics, 4. heat, 5. summit, 6. patience, 7. supreme mundane dharma. The treatise masters say: 1. form is suffering, 2. form is origination, 3. form is cessation, 4. form is the path, 5. form is fault, 6. form is taste, 7. form is escape. As for the three loci of contemplation, they refer to suffering, impermanence, and non-self, which are Hīnayāna designations; in the Great Vehicle, contemplating the suffering, karma, and afflictions of the twelve links of dependent origination constitute the three contemplations. Furthermore, the Yingluo sūtra clarifies three contemplations: contemplation of the two truths, contemplation of equality, and contemplation of the middle way paramārthasatya (and so forth). Non-contention has three interpretations: 1. non-contention because the mind of friendliness is perfected; 2. non-contention because the understanding of emptiness is clear; 3. non-contention with things through mindfully being aware and illuminating in accord with the mind. As for knowledge of the original limit, there are two interpretations: 1. the understanding of emptiness is the original limit, which is why Ājñāta-Kauṇḍinya is named 'Having Understood the Original Limit'; 2. taking the knowledge of the boundary limit, which has mastery over extending and shortening [lifespan], as the knowledge of the original limit.