大般涅槃經疏 13.17

13.17

莊嚴名第二周。梁武稱中後。開善答離一切病。興皇兩存，前雖答竟何妨更說，後雖更說何妨答前。觀師兩望，望前是結成前答，望後是生起五行。雖復兩望，望前是旁，望後為正。今皆不然，從此品去是第三涅槃行。其文有二：先明修五行、次明證十德。初文為五：一病行、二聖行、三梵行、四天行、五嬰兒行，今說初行，從此標名，故言現病品。然品題現病而文明無病，此義云何？由前品末授記付囑竟，即云我今背痛舉體皆痛，如彼小兒及常患者，從此義故，題現病品。由現此病，致有三推三請，明如來無病。

[Master] Zhuāngyán called this the second cycle. Emperor Wu of Liang termed it the middle-and-latter. Kāishàn took it as answering [the question about] freedom from all illnesses. Xīnghuáng retained both [views]: although the former [topic] has already been answered, what is to prevent it being explained again; and although the latter is further explained, what is to prevent it answering the former? Master [Fǎ]guān looked to both: looking to the former, it concludes the preceding answer; looking to the latter, it gives rise to the five practices. Though looking to both, looking to the former is secondary, while looking to the latter is primary. Now [we say that] none of these is correct: from this chapter onward is the third [section], the practices of nirvāṇa. Its text has two [parts]: first, clarifying the cultivation of the five practices; second, clarifying the realization of the ten virtues. The first text comprises five: first, the practice concerning illness; second, the holy practice; third, the brahma practice; fourth, the divine practice; fifth, the infant practice. Now the first practice is expounded, and the name is established from this; hence it is called the 'Chapter on Manifesting Illness'. However, the chapter title is 'Manifesting Illness', yet the text clarifies freedom from illness. What is the meaning of this? Because at the end of the preceding chapter, after giving prophecies and entrusting [the Dharma], [the Buddha] immediately said: 'My back now aches and my whole body aches, like that of a small child or a chronic invalid.' Derived from this meaning, it is titled the 'Chapter on Manifesting Illness'. Because of this manifestation of illness, there arise three deductions and three requests, clarifying that the Tathāgata is free from illness.