大般涅槃經疏 22.5

22.5

「復次」下，明第三功德。舊言：此中明慈，成上〈梵行品〉（云云）。於中先標、次釋。釋中二：先釋、次結。初釋中意者，然此中功德應具明四心，而偏明慈者，一云特是文略，義應具有；二云慈尚是一切善法根本，何意不得？即是三心，捨偏得圓，舉一知三，略不說之。釋文為二：先唱捨得二章門、次釋。釋中先徵起、次釋。釋中凡有五番：初約二諦、次約凡聖、三約闡提對如來即是善惡、四約卑鄙對菩薩即是勝劣、五無著；次結，如文。

From "Furthermore" below, the third virtue is explained. The old commentary says: here benevolence is explained, completing the preceding "Chapter on Pure Conduct" (and so forth). Within this, first the topic is indicated, and next it is explained. Within the explanation, there are two parts: first, explaining, and next, concluding. Regarding the meaning in the initial explanation: the virtues here ought to fully explain the four [immeasurable] minds, yet it exclusively explains friendliness because, first, some say it is merely a textual abbreviation and the meaning should contain all of them; second, some say that friendliness is indeed the root of all good dharmas, so why should it not encompass them? That is to say, it is the three minds; letting go of the partial to obtain the complete, by bringing up one, the three are known, so they are omitted and not stated. The explanatory text is divided into two: first, setting forth the two chapter headings of relinquishment and attainment, and next, explaining them. Within the explanation, first there is an inquiry raised, and next, the explanation. Within the explanation, there are altogether five turns: first, in terms of the two truths; second, in terms of the ordinary and the noble; third, in terms of an icchantika versus the Tathāgata, which is the good and the bad; fourth, in terms of the low and base versus the bodhisattva, which is the superior and the inferior; fifth, non-attachment. Next is the conclusion, as in the text.