大般涅槃經集解 18.233

18.233

案道生曰：智慧之鏡從佛而得，如醫執也。僧亮曰。鏡以表像，譬圓教也。面有雙目，以譬二慧。性在文中，顯現了了，如有眼之人照鏡中之像也。法瑤曰：唯一往於言未能即信，若得真解之鏡，乃證知也。解從佛得，如醫執鏡也。僧宗曰：第五譬也。珠雖映徹，皮䨱不知，要須淨鏡照之乃見。將明言以詮理、理由言顯，如珠現於鏡中也。寶亮曰：鏡即涅槃教也。面譬眾生心也。明駿案：鏡即指此譬也。面譬信也。理之與解，左右為喻，同譬珠也。雖未在已，而信解可得。既因譬獲悟，如面覩明鏡，分明見影。此譬是佛所說，故言醫執鏡也。

Daosheng comments: The mirror of wisdom is obtained from the Buddha, just as the physician holds it. Sengliang comments: The mirror is used to display forms, comparing to the complete teaching. The face has two eyes, comparing to the two wisdoms. The nature resides in the text, revealed with clarity, just as a person with eyes illuminates the form in the mirror. Fayao comments: Simply relying at first on words, one cannot immediately believe; only when one obtains the mirror of true understanding does one realize and know it. Understanding is obtained from the Buddha, just as the physician holds the mirror. Sengzong comments: This is the fifth metaphor. Although the jewel is bright and penetrating, covered by skin one does not know it; one must rely on a clean mirror to illuminate it, and only then is it seen. This clarifies that words are used to express the principle, and the principle is revealed through words, just as the jewel appears in the mirror. Baoliang comments: The mirror is the teaching of nirvāṇa. The face compares to the mind of sentient beings. Mingjun comments: The mirror refers precisely to this metaphor. The face compares to faith. Principle and understanding are used symmetrically as metaphors, together comparing to the jewel. Although not yet within oneself, faith and understanding can be attained. Having attained awakening through the metaphor, it is like the face beholding a bright mirror and distinctly seeing the reflection. Since this metaphor was spoken by the Buddha, it says that the physician held the mirror.