大般涅槃經義記 3.292

3.292

第二段中，別有四句：一患機感聖喻、二「時有明」下佛知機病喻、三「醫尋問」下徵情責實喻、四「力士驚」下彼聞捨我喻。就初句中，患機感聖名為「命醫」，求佛除障名「欲自治」。第二句中，佛為「明醫」，深閑治法名「知方藥」，知苦由於迷理而生，故言「知瘡因珠入體」，佛性雖隱，在於現在淺近身中，名「珠入皮」，現有不滅故曰「停住」。第三句中，如來出世，以理徵凡，故言「良醫尋問力士」，責其心中所計吾我名「額上珠為何所在」。然諸眾生所計之我原從佛性真我處起，真我隱沒，便於無處妄計有之，佛今無處徵使知無，令於有處起意趣求，故今徵問為何所在。第四句中，明諸凡夫被聖徵窮方覺無我，乍見無我翻違舊意，故云「驚答我額上珠乃無去耶」。既覺神空，謂呼佛性真我亦無，故言「是珠今何所在」，疑同有為，虛妄無實，是故說言「將非幻化」，退心聲聞雖復退大，暫時學小，心恒不暢，名「愁啼哭」，如舍利弗每傷是也。

In the second section, there are distinctively four clauses: first, the metaphor of suffering beings whose capacity prompts [the appearance of] the noble one; second, from "at that time there was a skilled [physician]" down, the metaphor of the Buddha knowing the capacity and the illness; third, from "the physician then asked" down, the metaphor of questioning sentiments and demanding reality; fourth, from "the wrestler was astonished" down, the metaphor of his hearing [the truth] and relinquishing [the notion of] the self. In the first clause, the suffering beings' capacity prompting [the appearance of] the noble one is called "calling for a physician"; seeking the Buddha to eliminate obstacles is called "wishing to treat himself." In the second clause, the Buddha is the "skilled physician"; being thoroughly versed in the methods of treatment is called "knowing formulas and medicines"; knowing that suffering arises from being deluded about the principle is therefore expressed as "knowing that the wound was caused by the pearl entering the body"; although the buddha-nature is hidden, it resides within the present shallow and proximate body, which is called "the pearl entering the skin"; that it presently exists without being destroyed is called "remaining." In the third clause, the Tathāgata appears in the world and questions ordinary persons by means of the principle; hence it is said, "the good physician then asked the wrestler," reproving the self that he grasped in his mind, which is expressed as "where is the pearl on your forehead?" However, the self grasped by all sentient beings originally arose from the place of the true self of buddha-nature; when the true self was hidden, they falsely grasped it as existing where there was none; now the Buddha questions them regarding the place of nonexistence so that they might know it to be nonexistent, and causes them to generate the intention to aspire to and seek it in the place where it does exist; therefore he now questions, asking where it is. In the fourth clause, it is explained that ordinary persons, having been thoroughly questioned by the noble one, only then become aware of selflessness; suddenly seeing selflessness contrary to their old ideas, it is therefore said, "[the wrestler] answered in astonishment: 'has the pearl on my forehead gone and become nonexistent?'" Having realized that the spirit is empty, he thought that the true self of buddha-nature was also nonexistent, and therefore said, "where is this pearl now?" Suspecting it to be identical to conditioned phenomena, illusory and devoid of reality, he therefore said, "could it not be a magical apparition?" Although the śrāvakas of retrogressed mind have retreated from the Great [Vehicle] and temporarily study the Small [Vehicle], their minds are constantly discontented, which is called "grieving and weeping," just like Śāriputra constantly grieving.