大般涅槃經集解 7.120

7.120

案道生曰：執無常教該於常也。僧亮曰：第五譬也。耶我已滅，不識真我，謂一切法無自在者。謗佛法身，始覺病起也。當云何治者，斷惑次第，機來扣佛，致辭如此也。曇濟曰：應聞常教，故以無常解為病也。寶亮曰：此下第四譬也。知涅槃機發，所以言病。眾生已聞四時教說，心神漸開，推理而言，佛不應無常；而生斷滅之見，喻之若病也。智秀曰：得無常解，即謬倒佛上。以其常患亦消，即有無常病起，故言不久也。

Daosheng comments: Clinging to the teaching of impermanence, he generalized it to include the permanent. Sengliang comments: This is the fifth parable. The deviant self having been eliminated, he did not recognize the true self and said that among all phenomena, none possesses sovereignty. Slandering the dharmakāya of the Buddha, he only then became aware that an illness had arisen. 'How should I be treated?' refers to the sequence of severing delusion; when their capacity came to address the Buddha, the words were expressed like this. Tanji says: Because he ought to hear the teaching of permanence, his understanding of impermanence is taken as the illness. Baoliang says: From here down is the fourth parable. Knowing that the capacity for nirvāṇa had been activated is why an illness is mentioned. Sentient beings, having already heard the teachings of the four periods, had their minds gradually opened; inferring by principle, the Buddha ought not to be impermanent; yet giving rise to the view of annihilation is compared to an illness. Zhixiu says: Attaining the understanding of impermanence, they erroneously applied it inverted to the Buddha. Since their affliction of permanence had also subsided, the illness of impermanence immediately arose; therefore it is said, 'not long thereafter'.