大般涅槃經疏 22.7

22.7

「云何於身」下，釋第二章門，文為三：標、釋、結。標如文。釋為二：一定身、二定心。初定身中，觀身是有，是生死器；觀身是無，是涅槃器。今觀身非有非無，正顯中道即三菩提器，名身決定。次心亦如是。若陜小者，即自為心。變易二義：若論修因，生滅無常名為變易；若論受果，變易生死名為變易。聲聞辟支從人標心，此屬無為邊。魔心，即魔天。自樂心，通諸天。樂生死心，通三界。此三心是有邊非決定。求慈慈於無、求悲悲於有，是為決定。

From "How [is one resolute] regarding the body..." below, the second chapter heading is explained; the text is divided into three: indicating, explaining, and concluding. The indication is as in the text. The explanation is divided into two: first, determining the body; second, determining the mind. First, in determining the body: viewing the body as existent, it is a vessel of birth-and-death; viewing the body as non-existent, it is a vessel of nirvāṇa. Now, viewing the body as neither existent nor non-existent directly reveals that the middle way is the vessel of [anuttarasammyak]saṃbodhi; this is called the determination of the body. Next, the mind is also like this. If it is narrow and small, it acts for oneself as mind. "Alteration" has two meanings: if discussing the cultivation of causes, arising and ceasing impermanence is called alteration; if discussing the experiencing of fruits, the birth-and-death of alteration is called alteration. Śrāvakas and pratyekabuddhas have their minds characterized according to persons; this belongs to the side of the unconditioned. The mind of Māra belongs to the heaven of Māra. The mind seeking its own pleasure applies to all heavens. The mind delighting in birth-and-death applies to the three realms. These three minds pertain to the side of existence and are not resolute. Seeking friendliness that is friendly toward non-existence, and seeking compassion that is compassionate toward existence—this is being resolute.