大般涅槃經義記 2.59

2.59

第二今說真我喻中，文別有五：一患機感聖喻、二「醫占王」下聖說真我喻、三「汝今狂」下初聞不受喻、四「是時客醫復語王」下聖為會通喻、五「王聞語已讚言」已下領解修行喻。初中，「不久王復病」者，喻諸比丘因學無我，遂於佛地起無我倒，我心息已即便計佛以為無我，故云不久。患機感聖名為命醫有病感治，義言「我今病重欲死，當云何治？」執見情深，故云病重。斷絕常命，名困欲死。請問治方，名云何治。

In the second [part], the parable of now expounding the true self, the text has five distinct sections: first, the parable of the afflicted capacity evoking the sage; second, from 'The physician examined the king' downward, the parable of the sage expounding the true self; third, from 'Are you now mad?' downward, the parable of initially hearing and not accepting; fourth, from 'At that time the visiting physician spoke again to the king' downward, the parable of the sage reconciling and harmonizing; fifth, from 'Having heard these words, the king praised...' downward, the parable of understanding, accepting, and practicing. In the first: 'Before long, the king fell ill again' illustrates that because the bhikṣus practiced non-self, they then gave rise to the inversion of non-self regarding the Buddha-ground; once the mind of self had ceased, they immediately considered the Buddha to be non-self; hence it says 'before long.' The afflicted capacity evoking the sage is termed summoning the physician; having an illness evokes the remedy, in meaning saying: 'I am now gravely ill and about to die; how should I be treated?' Clinging to views with deep sentiment is called being 'gravely ill.' Severing the eternal life[-span] is called being 'in distress and about to die.' Inquiring about the prescription for treatment is called 'how should I be treated?'