大般涅槃經義記 3.293

3.293

第三段中，句別有四：一佛為顯實喻、二「不信醫」下始聞不受喻、三「執鏡」下佛重顯示喻、四「力士見」下彼聞悟解喻。就初句中，退心聲聞失大愁惱，如來顯性以安其心名「慰力士」，有性必得是故勸言「不應愁苦」，「汝因鬪時寶珠入體」明隱所由，由對惑緣性隱身中名珠入體。「今在皮裹」示其所在，住於現在淺近身中，不在未來深遠之身名在皮裹。影現於外，證有不虛，相現聖心名影現外。「汝曹鬪」下明諸眾生不見所以，曹猶輩也，由惑熾盛故隱不知。

In the third section, the clauses are distinctively four: first, the metaphor of the Buddha revealing the real; second, from "not believing the physician" down, the metaphor of hearing for the first time and not accepting; third, from "holding a mirror" down, the metaphor of the Buddha showing it again; fourth, from "the wrestler saw" down, the metaphor of his hearing, awakening, and understanding. In the first clause, the śrāvakas of retrogressed mind, having lost the Great [Vehicle], are sorrowful and afflicted, and the Tathāgata reveals the nature to pacify their minds, which is called "comforting the wrestler"; since having the nature means they will certainly attain it, he therefore encourages them, saying, "you should not grieve and suffer"; "the precious pearl entered your body on account of your fighting" clarifies the cause of its being hidden—because of confronting the conditions of delusion, the nature is hidden within the body, which is called the pearl entering the body. "It is now inside the skin" indicates its location; resting in the present shallow and proximate body, not in the deep and distant body of the future, is called being inside the skin. Its shadow appearing outside proves that its existence is not false; its mark appearing in the noble mind is called its shadow appearing outside. From "when you people fought" down, it clarifies the reason why sentient beings do not see it; *cao* [in *rucao*] means a group or kind; because delusion blazes fiercely, it is therefore hidden and not known.