金光明最勝王經疏 4.60

4.60

法合。此心此求般若，心名為因故。或是所求，因是所以，由彼般若等有此能故，故發心求所以名因。智與心俱，或緣慮故，通說名心。能破生死，除苦諦。能滅無明闇，滅集諦。能滅是道諦，所證是滅諦。《大莊嚴論》智喻如藥，惑智二障病，此智能破故。覆理不明，二障喻闇，故智喻日，體破闇故。能令衰損不起二智，二障喻病，故智喻藥。「是名」下，結。

This is the application to the dharma. "This mind": this mind seeking prajñā is called the cause. Or it is what is sought; the cause is the reason, for because that prajñā and so forth have this capacity, giving rise to the mind to seek it is called the cause. Wisdom accompanies the mind, or because it cognizes and reflects, it is conventionally termed mind. Being able to destroy saṃsāra eliminates duḥkhasatya. Being able to extinguish the darkness of ignorance extinguishes samudayasatya. Being able to extinguish is mārgasatya; what is realized is nirodhasatya. In the *Mahāyāna-sūtrālaṅkāra*, wisdom is compared to medicine, because this wisdom can destroy the diseases of the two obstructions, afflictive and cognitive. Obscuring the principle so it is unclear, the two obstructions are compared to darkness, so wisdom is compared to the sun, as its substance destroys darkness. Causing decline so that the two knowledges do not arise, the two obstructions are compared to disease, so wisdom is compared to medicine. From "this is called" downward is the conclusion.