大般涅槃經義記 4.136

4.136

前中先喻，喻文有二：一明能治、二「不念」下明無簡別一切普治。又復前段能治惡業，後治煩惱。前中「藥樹」喻《涅槃經》，「名曰藥王，藥中最勝」喻此經勝，「若和」已下喻明能治，獨法不治，要與行心相應乃治，是以說言「若和酪漿、若蜜蘇」等，此喻常樂我淨等觀，別觀名「末」，總觀稱「丸」，「塗瘡」喻戒，「熏身」喻定，「塗目」喻慧，聽聞名「見」，受行曰「嗅」，能除罪業故曰「能滅一切諸病」。就後段中，初「不作念一切生」等喻無簡別，「雖不生」下喻明能滅一切煩惱。

In the former, there is first the parable, the text of which has two parts: first, it explains the ability to cure; second, from "without thinking" onward, it explains curing all universally without discrimination. Furthermore, the former section cures bad karma, while the latter cures afflictions. In the former, the "medicinal tree" is a metaphor for the Mahāparinirvāṇa Sūtra; "named the king of medicines, supreme among medicines" is a metaphor for this sūtra being supreme; from "if mixed" onward is a metaphor explaining the ability to cure—a solitary dharma does not cure; it must correspond with a mind of practice to cure; hence it says "if mixed with buttermilk, or honey and ghee," etc., which is a metaphor for the contemplation of permanence, bliss, self, and purity, etc.: the specific contemplation is called "powder" and the general contemplation is called "pill"; "smearing on sores" is a metaphor for morality; "perfuming the body" is a metaphor for concentration; "smearing the eyes" is a metaphor for wisdom; hearing is called "seeing"; receiving and practicing is called "smelling"; and because it can eliminate sinful karma, it is called "able to extinguish all diseases." In the latter section, first, "without having the thought: 'all living beings...'" etc., is a metaphor for being without discrimination; from "although not having the thought" onward is a metaphor explaining the ability to extinguish all afflictions.