大般涅槃經義記 4.70

4.70

「時王問」下喻聖徵情。於中，初先自徵己心，「即問臣」下傍推他人。前徵自中，文別有三：一問得處，彼具答之；二問刀相，彼具答之；三王聞怪笑。初中先問，答有四句：初言「是人具以上答」，正答見處；二「王今設」下明今實無，於現身中總別推求，我不可得，故言「設使屠割臣身，分張手足，刀不可得」；三「臣與王」下重辨見處，名聞為見；四「乃至」下重明現在無之所以，乃至不敢解心撑觸，況當證取？為是現無。此初段竟。

From 'the king then asked' onward is an analogy for the sage examining the sentiment. Within this, first he examines his own mind; from 'he then asked the ministers' onward, he inquires among other people. In the former part of examining oneself, the text specifically has three points: first, asking where it was obtained, which he answers in full; second, asking the characteristics of the sword, which he answers in full; third, the king hears it and laughs in amazement. In the first part, he first asks, and the answer has four phrases: first, 'this person answered fully as above', which directly answers where he saw it; second, from 'even if the king now' onward, it clarifies that in reality there is none now—seeking it generally and specifically within the present body, a self cannot be found, hence he says, 'even if my body were butchered and my hands and feet dismembered, the sword could not be obtained'; third, from 'I and the king' onward, he repeatedly explains where he saw it, taking hearing as seeing; fourth, from 'even to the extent' onward, he repeatedly clarifies the reason why it does not exist at present: even to the extent of not daring to touch it with an understanding mind, how much less could he realize and grasp it? It is for this reason that it does not exist at present. This concludes the first section.