大般涅槃經義記 2.53

2.53

第二反迹同邪喻中，文別有五：一外道不識反生貢高喻，外道不知請佛為師名不知諮，不知從佛聽聞正法名不知受，謂己勝佛名反貢高，謂佛劣己名生輕慢。二如來迂德示受邪化喻，先思、後請。思中，「明醫即便依附請為師」者，請人為師。「諮受方」者，謂受其法。下正請中，「語舊醫言：我今請仁以為師範」，請其人也。「唯願宣」等，受其法也。三外道要請喻，外道要佛為己弟子順教奉行，名給走使。要佛一化常為弟子，是故說言四十八年。如來在世四十九載，除後宣說《涅槃》之年，是故但云四十八耳。四如來權從喻，「明醫受教，我當如是」，權從所要。「隨我所能」，明不專從。既言隨我，明非一向從彼要也。五徒眾共匡喻，「即將客醫共入見」者，徒眾共知。如佛昔日從於阿藍迦藍等學，彼後共佛同知僧事，此之謂也。亦可此中邪正兩師共察眾機，名共見王。上來五句合為第二反迹同邪。

In the second analogy of turning away and conforming to heterodoxy, the text has five distinct parts: 1) the analogy of the non-Buddhists not recognizing [him] and conversely giving rise to pride: the non-Buddhists not knowing to ask the Buddha to be their teacher is called not knowing to consult; not knowing to listen to and receive the correct Dharma from the Buddha is called not knowing to accept; thinking themselves superior to the Buddha is called conversely [giving rise to] pride; thinking the Buddha inferior to themselves is called giving rise to slight and contempt. 2) The analogy of the Tathāgata deferring his virtue to show acceptance of heterodox transformation, first thinking and then requesting. In thinking, "the intelligent physician then attached himself to him and requested him as a teacher" means requesting the person as a teacher; "consulting and receiving prescriptions" means receiving his teachings. Below, in making the actual request, "he addressed the former physician, saying: 'I now request your benevolence to be my model'" means requesting the person; "'I only wish you would expound...'" and so forth means receiving his teachings. 3) The analogy of the non-Buddhists making a contractual demand: the non-Buddhists demanding that the Buddha become their disciple and obediently carry out their teachings is called serving as a messenger and attendant. Demanding that the Buddha remain a disciple throughout one teaching period is why it speaks of forty-eight years; the Tathāgata was in the world for forty-nine years, but excluding the final year when he expounded the Nirvāṇa [Sūtra], it therefore only says forty-eight. 4) The analogy of the Tathāgata provisionally complying: "the intelligent physician accepted his instruction, saying 'I shall do so'" provisionally complies with what was demanded; "according to what I am able" clarifies that he did not submit exclusively. Since he said "according to what I am able," this clarifies that he did not follow that demand unconditionally. 5) The analogy of the disciples jointly assisting: "he then took the visiting physician and entered together to see [the king]" refers to the disciples knowing him together. Just as the Buddha formerly studied under Ārāḍa Kālāma and others, and they later jointly oversaw the affairs of the Saṅgha with the Buddha, this is what is meant. Alternatively, it means that the two teachers, heterodox and orthodox, jointly observed the capacities of the assembly, which is called seeing the king together. The preceding five sentences together constitute the second [part], turning away and conforming to heterodoxy.