大般涅槃經義記 1.244

1.244

第四請中，文別有三：一明如來所為不等、二「如來於法應無慳」下以理責佛、三「唯願」下結請佛住。初中先喻，「醫王」，喻佛。「善解方藥」，喻佛能知大乘祕法。「偏教子」者，喻教文殊。「不教餘」者，喻佛不教諸比丘等。下次合之，「如來亦爾」，合醫解藥。「獨以祕藏偏教文殊」，合以祕方偏教其子。「遺棄我等」，合不教餘外受學者。第二責中，初明如來於法無慳，責同世醫；後明如來於人無偏，責同世醫。前中，初言「如來於法應無慳」者，量聖異凡，以理測尋，未敢專決，是以言應。「如彼醫王偏教子」等，責聖同凡。後中，初言「彼醫所以不能普教，情存勝負」，簡凡異聖。「如來之心終無勝負」，量聖異凡。「何不見誨」，責聖同凡。第三結請，文顯可知。

In the fourth request, the text is divided into three parts: first, explaining that what the Tathāgata does is not equal; second, from "The Tathāgata should have no stinginess regarding the Dharma" onward, reproaching the Buddha on the basis of principle; third, from "We only pray" onward, concluding with the request for the Buddha to abide. In the first part, there is first the simile: the "king of physicians" is a simile for the Buddha; "skillfully understanding prescriptions and medicines" is a simile for the Buddha's ability to know the secret Dharma of the Mahāyāna; "teaching only his son" is a simile for teaching Mañjuśrī; "and not teaching others" is a simile for the Buddha not teaching the monks and so forth. Next comes the application: "The Tathāgata is also like this" applies to the physician understanding medicines; "teaching the secret storehouse exclusively to Mañjuśrī" applies to teaching the secret prescription exclusively to his son; "abandoning us" applies to not teaching others, those outside learners. In the second part, the reproach, it first explains that the Tathāgata has no stinginess regarding the Dharma, reproaching him for being identical to a worldly physician; thereafter it explains that the Tathāgata has no partiality regarding persons, reproaching him for being identical to a worldly physician. In the former, the opening words "The Tathāgata should have no stinginess regarding the Dharma" weigh the sage as different from ordinary people, inferring it by principle yet not daring to decide definitively, and therefore says "should." "Like that king of physicians teaching only his son" and so forth reproaches the sage for being identical to ordinary people. In the latter, the opening words "the reason why that physician cannot teach universally is that his mind harbors thoughts of winning and losing" distinguish ordinary people as different from the sage. "The Tathāgata's mind ultimately has no thoughts of winning and losing" weighs the sage as different from ordinary people. "Why do you not instruct us?" reproaches the sage for being identical to ordinary people. The third part, the concluding request, is clear in its text and can be understood.