大方廣佛華嚴經隨疏演義鈔 79.109

79.109

疏「如壯士迷於額珠，豈謂膚中無寶」者，即《涅槃》第八〈如來性品〉，北經第七。「佛告迦葉：『善男子！譬如王家有大力士，其人眉間有金剛珠。與餘力士捔力相撲，而彼力士以頭抵觸，其額上珠尋沒膚中，都不覺知是珠所在。其處有瘡，即命良醫欲自療治。時有明醫善知方藥，即知是瘡因珠入體，是珠入皮即便停住。是時良醫尋問力士：「汝額上珠為何所在？」力士驚答大師醫王：「我額上珠乃無去耶？是珠今者為何所在？將非幻化？」憂愁啼哭。是時良醫慰喻力士：「汝今不應生大愁惱。汝因鬪時寶珠入體，今在皮裏，影現於外。汝當鬪時嗔恚毒盛，珠陷入體故不自知。」是時力士不信醫言：「若在皮裏，膿血不淨，何緣不出？若在筋裏，不應可見。汝今云何欺誑於我？」時醫執鏡以照其面，珠在鏡中明了顯現。力士見已，心懷驚怪，生奇特想。』」上具引經文，下合文廣，以意引之。謂以良醫喻之善友，煩惱為皮膚，佛性為寶珠，不知為失，惑盡乃得證知了了，如彼力士於明鏡中見其寶珠。薦福解云：「貧女金藏通喻凡夫不知佛性。此喻菩薩二乘觀心之首，隱其佛性。已發三乘心，名為王家。以未入佛家故，有觀心力名為力士。中道佛性之珠在其心間，與倒競力觀於俗境，名為相競。觀心取境，名頭抵觸。取相隱理，名尋沒膚中。以相求理不能得見，名不知所在。取相見空，名之為瘡。訪友為命醫。佛為良醫。知佛性珠取其空相，名知是瘡因珠入體。定得之性在上相內，名珠入皮即便停住。是時良醫下，問性所在，相覆真性故。力士不知所在，先因發心，將非虛說，名將非幻化。恐無性流轉，名憂愁啼哭。次佛慰云『言性不失，汝之妄競性隱無我』，名珠入體在於皮裏。因本有理，有理性相，名影現於外。汝觀空等時其心猛利，如嗔恚盛，因斯陷入故不自知。此上有性不見喻二乘。是時力士下，拒教不信喻。若在皮裏，膿血等者，謂在凡夫苦等相中，有漏不淨，性淨應出，何緣不見？若筋等者，若是真理，真理無相，不應可見。汝今云何下，正明不信經。是時良醫下，依教見性喻。珠在鏡中明了顯現者，定得之性惟大涅槃理教能顯，如鏡照面了了分明。力士見已者，眾生則聞見，十住則目見。」餘可知。

Regarding the commentary's words, "Like the strongman who is confused about the forehead jewel, how could one say there is no treasure within the flesh?": this comes from the eighth chapter of the Nirvāṇa [Sūtra], "Chapter on the Tathāgata Nature", which is the seventh fascicle in the northern recension. "The Buddha said to Kāśyapa: 'Good son, suppose there is a great wrestler in a royal household who has a diamond jewel between his eyebrows. He contends and wrestles with another wrestler, and that wrestler butts him with his head. The jewel on his forehead thereupon sinks into his flesh, and he is completely unaware of where this jewel is. A sore appears at that spot, and he immediately summons an excellent physician, desiring to treat himself. At that time there is an insightful physician who is skilled in prescriptions and medicines; he immediately knows that this sore was caused by the jewel entering the body, and that once this jewel entered the skin, it remained right there. At that time the excellent physician thereupon asks the wrestler: "Where is the jewel on your forehead?" The wrestler, startled, answers the great master physician-king: "Has the jewel on my forehead actually disappeared? Where is this jewel now? Could it be an illusory phantom?" He weeps in sorrow. At that time the excellent physician comforts the wrestler: "You should not give rise to great sorrow and distress now. When you fought, the precious jewel entered your body; it is now inside the skin, its reflection appearing on the outside. When you fought, the poison of wrath was intense, and because the jewel sank into the body, you were unaware of it yourself." At that time the wrestler does not believe the physician's words: "If it is inside the skin, in the impurity of pus and blood, why does it not come out? If it is inside the sinews, it should not be visible. How can you deceive me now?" Then the physician takes a mirror to reflect his face, and the jewel appears distinctly in the mirror. Having seen it, the wrestler feels shock and astonishment, marveling at it.'" Above, the sūtra text is cited in full; below, the application to the doctrine is extensive, so it is cited in summary. That is to say: the excellent physician is an analogy for the spiritual friend; the skin and flesh are afflictions; the precious jewel is the buddha-nature; not knowing is its loss; and only when delusions are exhausted does one clearly realize and know it, just as that wrestler sees his precious jewel in the bright mirror. Jianfu explains: "The poor woman's golden treasury is a general analogy for ordinary beings not knowing the buddha-nature. This analogy represents the minds of contemplation among the bodhisattvas and the two vehicles where the buddha-nature is concealed at their outset. Having already generated the mind of the three vehicles is called the 'royal household.' Because they have not yet entered the house of the Buddha, having the power of contemplating the mind is called being a 'strongman.' The jewel of middle-way buddha-nature is located between their minds; contending in power with inversions and contemplating conventional objects is called 'contending.' Contemplating the mind and grasping at objects is called 'butting with the head.' Grasping at characteristics and concealing the principle is called 'thereupon sinking into the flesh.' Seeking the principle by means of characteristics and being unable to see it is called 'not knowing its location.' Grasping at characteristics and seeing emptiness is called 'a sore.' Visiting a friend is 'summoning a physician.' The Buddha is the 'excellent physician.' Knowing that one has grasped the characteristic of emptiness regarding the jewel of buddha-nature is called 'knowing that this sore was caused by the jewel entering the body.' The nature that will definitely be attained being within the characteristics above is called 'once the jewel entered the skin, it remained right there.' From 'At that time the excellent physician' downward, he asks where the nature is, because characteristics conceal the true nature. The wrestler's not knowing its location means that, having previously generated the mind, he wonders if it might not be a hollow claim, which is called 'could it be an illusory phantom?' Fearing that lacking the nature he will transmigrate is called 'weeping in sorrow.' Next, the Buddha comforts him, saying, 'The nature is said not to be lost; in your mistaken contention the nature is concealed as selflessness,' which is called 'the jewel entering the body and being inside the skin.' Because of the fundamentally existent principle, there are the characteristics of the principle's nature, which is called 'its reflection appearing on the outside.' When you contemplate emptiness and the like, your mind is fierce and sharp, like wrath being intense; sinking inward on account of this, you are unaware of it yourself. What precedes this is the analogy of having the nature without seeing it, for the two vehicles. From 'At that time the wrestler' downward is the analogy of rejecting the teaching and disbelieving it. 'If it is inside the skin, in pus and blood,' etc., means: in the characteristics of an ordinary being's suffering and the like, which are defiled and contaminated, if the nature is pure it should come out; for what reason is it not seen? 'If inside the sinews,' etc., means: if it is the true principle, the true principle is without characteristics and should not be visible. 'How can you deceive me now?' directly clarifies disbelief in the sūtra. From 'Then the excellent physician' downward is the analogy of seeing the nature according to the teaching. 'The jewel appears distinctly in the mirror' means: the nature that will definitely be attained can only be revealed by the principle and teaching of the Mahāparinirvāṇa, just like the mirror reflecting the face with complete clarity. 'Having seen it, the wrestler' means: ordinary beings see it by hearing, whereas the ten abodes see it with their eyes." The rest can be understood.