大般涅槃經義記 2.57

2.57

第三段中別有四句：一直勸斷我、二「所以」下明斷無損、三「若欲」下立制斷我、四「斷乳已終更無」下明斷有益。就初句中，「王雖許我一切身分」，牒前所許。「然我不敢多有求」者，明化不頓。大機未熟，未可頓攝，名不多求。「今所求」下正勸斷我。道今所求，明不同後。諸比丘等在俗之時各有匡領，如王統國。佛昔化之，自斷我心兼勸餘眾，故言「願王宣令國內不得更服舊醫乳藥」。第二句中，「所以」徵問，下對釋之。「是藥毒害，多傷損故不得服」者，著我之心，招苦障道，名多傷損。第三句中，「服斬首」者，斷其出世法身之首。第四句中，「斷已更無橫死之者」，不墮生死，常受樂者，受涅槃樂。「故求是願」，結明化意。上來四句合為第三正施法化。

In the third section, there are distinctively four phrases: first, directly encouraging the eradication of [the notion of] self; second, from 'For what reason' downward, clarifying that eradication brings no loss; third, from 'If you wish' downward, establishing the regulation to eradicate [the notion of] self; fourth, from 'having ceased [the use of] milk, there will be no more...' downward, clarifying that eradication brings benefit. In the first phrase: 'Although the king has granted me all parts of his body' refers back to what was previously granted. 'Yet I dare not ask for much' clarifies that the conversion is not sudden. Because the capacity for the Great [Vehicle] was not yet ripe and could not yet be gathered in suddenly, it is termed 'not asking for much.' From 'What I now ask' downward directly encourages the eradication of [the notion of] self. Stating what is now asked clarifies that it is not the same as what comes later. When the bhikṣus and others were in the secular world, each had jurisdictions they governed, like a king ruling a realm. In the past, the Buddha transformed them: they themselves eradicated the mind of self and concurrently exhorted the rest of the assembly; thus it says, 'May the king proclaim a decree throughout the country that none may again consume the milk medicine of the former physician.' In the second phrase: 'For what reason' raises the question, and the following answers and explains it. 'Because this medicine is poisonous and harmful, and causes much damage and injury, it must not be consumed' means that the mind clinging to self invites suffering and obstructs the path, which is called 'much damage and injury.' In the third phrase: 'those who consume it shall be beheaded' means severing the head of their supramundane dharmakāya. In the fourth phrase: 'once it is ceased, there will be no more untimely deaths' means not falling into birth and death, constantly receiving bliss—that is, receiving the bliss of nirvāṇa. 'Therefore I make this request' concludes by clarifying the intention of the transformation. The four phrases above combine to form the third [section], directly bestowing the Dharma transformation.