大般涅槃經義記 4.73

4.73

上來自徵，下推他人。傍問他人見我以不名「問群臣」，「汝見刀不」推窮未竟，須陀心謝名「已崩背」。「尋立」已下明第二果徵情驗實，二果心現名「立餘子紹繼王位」，斯陀含果從前習生故名為子。聖智現前，統攝諸德，咸來歸屬，名紹王位。「復問」已下徵情責實，但問他人，文別有三：一問見不，彼答言見；二問見相，彼具答之；三王聞怪責，故言「何處有是相刀」。「次第」已下明後二果徵情責實，總舉而已。

The above examined oneself; below, it inquires among other people. Inquiring of other people whether they have seen the self or not is called 'asking the various ministers'. While 'have you seen the sword or not?' has not yet finished the inquiry, the srotāpanna mind passes away, called 'having passed away'. From 'immediately established' onward, it explains the second fruit examining the sentiment and verifying the reality: the mind of the second fruit appearing is called 'establishing another son to succeed to the royal throne', as the sakṛdāgāmin fruit arises from previous practice, hence called 'son'. When noble wisdom appears, it governs all virtues, which all come and submit to it, called 'succeeding to the royal throne'. From 'again asked' onward, he examines the sentiment and demands the reality, only asking other people, and the text specifically has three points: first, asking whether they have seen it, and they answer that they have; second, asking the characteristics seen, and they answer in full; third, the king hears it and reproaches in amazement, hence saying, 'where is there a sword with such characteristics?' From 'in sequence' onward, it explains the latter two fruits examining the sentiment and demanding the reality, merely citing them collectively.