大般涅槃經義記 3.125

3.125

前中八句，初之五句攝正歸己，後之三句以正化彼。前中，初句怨彼疎礙，化顯物心，名為「語王」，亦可口言告示名語。「我捨家法來作王師，教王呪術」，彰己益彼，明己先來捨正從邪，化授小法名捨家法，來作王師教王呪術。「而今大王猶不見親」怨彼疎己，大乘未同習名不見親；二彼聞怪聞，怪聞所怨，故言「云何不親汝耶」；三申己所怨，過佛所證常住之法名為「先王不死之藥」，彼未同修名「不共食」；四「王言善」下推化四依，聞說喜從故唱「善哉」，彰己昔來未體化意名「實不知」，大乘法化推歸菩薩名「願持去」；五「是時」下攝正歸己，攝法從己名「取還家」。

In the former part there are eight clauses: the first five clauses gather the correct to oneself, and the latter three clauses use the correct to transform the other. In the former: the first clause resents his alienation and obstruction, making the transformation manifest the mind of beings, which is called 'addressing the king'; or it can also be that orally informing him is called addressing. 'I abandoned my family traditions to come and be the king's master, teaching the king spells and arts' demonstrates that he had benefited the other; it explains that previously he abandoned the correct to follow the heterodox, and that transformatively conferring the minor Dharma is called abandoning family traditions, coming to be the king's master and teaching the king spells and arts. 'Yet now the great king still does not treat me as intimate' resents his being estranged from oneself; that the Mahāyāna is not yet practiced together is called not being treated as intimate. Second, hearing this, the other was astonished at what he heard, wondering at what was resented, and therefore said, 'Why should I not treat you as intimate?' Third, he expresses his own resentment: the eternal Dharma verified by the past Buddha is called 'the former king's medicine of immortality'; that the other has not yet cultivated it together is called 'not consuming it together.' Fourth, from 'The king said, "Excellent!"' downward, he defers the transformation to the four reliances; hearing the explanation and joyfully following, he therefore exclaims 'Excellent!'; showing that previously he had not understood the intent of the transformation is called 'truly I did not know'; deferring the transformation of the Mahāyāna Dharma to the bodhisattva is called 'I wish you would take it away.' Fifth, from 'At that time' downward, he gathers the correct to himself; gathering the Dharma to follow oneself is called 'took it and returned home.'