大般涅槃經義記 3.284

3.284

第二段中，句別有三：一化義現心喻、二「是時女」下權言覆實喻、三「小兒渴」下所化眾生執權捨實喻。就初句中，正說無我兼遮說我名為「因告」，為化之儀現於聖心名「告女人」，如來昔教聲聞弟子修學無我名「服藥已」，未得受我名「莫與乳」，暫停非永以是言「且」。我患既除，無我治癈名「藥消已」，方得說我名「乃與之」。第二權言覆實喻中，佛說無我隱覆真我，故言「女人苦味塗乳」，誡令捨我名「母語兒」，「我乳毒塗」真為權隱，未可受習名「不可觸」。第三執權捨實喻中，所化眾生大欲漸起名為「兒渴」，厭小心生說之為「乏」，求佛真我名「欲母乳」，執昔權言名聞毒氣，未肯從真名「遠捨去」。

In the second section, there are three distinct clauses: first, the metaphor of the manner of transformation manifesting in the mind; second, from “at that time the woman” onward, the metaphor of provisional words veiling the real; third, from “the young child was thirsty” onward, the metaphor of the transformed sentient beings grasping the provisional and discarding the real. In the first clause, correctly expounding non-self while also barring the expounding of self is called “she then told”; the manner of undertaking transformation manifesting in the sage's mind is called “told the woman”; the Tathāgata previously teaching the śrāvaka disciples to train in non-self is called “having taken the medicine”; not yet being able to receive the self is called “do not give him milk”; suspending it temporarily rather than permanently is why it says “for a time.” When the illness of self had been eliminated and the remedy of non-self was discarded, this is called “after the medicine has digested”; only then being able to expound the self is called “then give it to him.” In the second metaphor, of provisional words veiling the real, the Buddha expounded non-self to conceal and veil the true self, hence it says “the woman smeared bitter taste on her breast”; admonishing him to discard the self is called “the mother said to the child”; “my breast is smeared with poison” means the real was veiled by the provisional; not yet being fit to receive and practice it is called “it must not be touched.” In the third metaphor, of grasping the provisional and discarding the real, the transformed sentient beings gradually arousing great aspiration is called “the child was thirsty”; a heart weary of the small arising is spoken of as “fatigued”; seeking the Buddha's true self is called “wishing for the mother's milk”; clinging to the previous provisional words is called smelling the scent of poison; not yet being willing to follow the real is called “going far away and leaving.”