大般涅槃經義記 1.203

1.203

上來純陀受文殊教，以理推驗佛非有為。自下純陀以己所知教呵文殊。於中先呵，「貧女」下教。呵中先喻，「譬如巨富長者生子」喻凡感聖。感聖之人內有道機名富長者，感聖出現名為生子。「相師占之有短壽相」，喻前文殊說佛有為。文殊相師，觀佛名占，說佛今滅名短壽相。「父母聞」下喻世輕賤。父母聞等喻，明感聖道機，眾生聞短不愛，知佛不能常流法化，名為不任紹繼家嗣，由是不愛。觀同凡夫、聲聞、緣覺名視如草。「夫短壽」下，喻明其餘，無道眾生聞短不敬。

Above, Cunda accepted Mañjuśrī's instruction, examining by principle that the Buddha is not conditioned. Below, Cunda uses his own understanding to instruct and admonish Mañjuśrī. Herein he first admonishes; below "poor woman," he instructs. In the admonition, there is first a simile: "just as a very wealthy elder gives birth to a son" is a simile for ordinary beings evoking the noble one. A person who evokes the noble one has the inner spiritual capacity for the Way, hence called a "wealthy elder"; evoking the manifestation of the noble one is called "giving birth to a son." "A physiognomist predicts that he has the mark of a short lifespan" is a simile for Mañjuśrī's earlier statement that the Buddha is conditioned. Mañjuśrī is the physiognomist; examining the Buddha is called "predicting"; speaking of the Buddha's passing into extinction now is called the "mark of a short lifespan." Below "the parents heard," it is a simile for being despised by the world. The parents hearing this and so forth is a simile clarifying that when sentient beings with the capacity for the Way to evoke the noble one hear of brevity, they have no affection for it; knowing that the Buddha cannot constantly propagate the Dharma's transformation is called being unable to continue the family lineage; because of this, they have no affection. Viewing him as identical to ordinary beings, śrāvakas, and pratyekabuddhas is called viewing him like grass. Below "as for a short lifespan," it is a simile clarifying the rest: sentient beings devoid of the Way, hearing of brevity, do not revere him.