大般涅槃經義記 4.60

4.60

下次合之，先合初句，「《大涅槃經》如來未說亦復如是」彰盲所由，如醫未以金錍抉膜其人眼盲。「無量菩薩雖具足行諸波羅蜜乃至十住」合彼百人。「猶未見性」合上盲也，隨相修行故不見性。第二一句為治造醫，略而不合。「如來既說」合第三句，「金錍抉膜即便少見」合第四句。二三指示乃言少見，於中別論十地少見，餘者皆未；通則歡喜乃至法雲，未聞此經皆不見性，聞則俱見，非唯十地。

Next is the application. First, applying the first phrase: 'when the Tathāgata had not yet spoken the Mahāparinirvāṇa Sūtra, it was also like this' manifests the cause of blindness, like a person whose eyes are blind when the physician has not yet scraped away the membrane with a golden probe. 'Immeasurable bodhisattvas, though fully practicing the various pāramitās up to the ten abodes' applies to those hundred people. 'Still do not see the nature' applies to the blindness above; because they cultivate according to marks, they do not see the nature. The second phrase, visiting a physician for treatment, is omitted and not applied. 'Since the Tathāgata has spoken' applies to the third phrase; 'scraping away the membrane with a golden probe, they immediately see a little' applies to the fourth phrase. Only upon two or three fingers being pointed do they say they see a little: in this, specifically speaking, those of the ten grounds see a little, while all the rest do not yet; generally speaking, from Pramuditā up to Dharmameghā, before hearing this sūtra none see the nature, but upon hearing it, they all see it, not only the ten grounds.