大毘盧遮那成佛經疏 9.13

9.13

佛子！佛為汝決除無智膜，猶如世醫王善用於金籌。西方治眼法，以金為箸，兩頭圓滑中細，猶如杵形，可長四五寸許，用時以兩頭塗藥，各用一頭內一眼中塗之。《涅槃》金箄亦此類也。一切眾生心目本有佛知見性，但以無智膜翳故，諸法實相不得明了現前。若令拙醫救之，非徒無効而已，或更增其翳膜、或傷損目瞳。如來方便具足善用金籌者則不如是，如郢匠運斧盡力除垢，然於不可傷處則不令傷。若豪髮之間盈縮失度，則為斷空所翳，不成無礙知見也。又此病眼目中見色之性，世間若有醫王、若無醫王，法爾成就，但遇可治際會則便開明，非籌藥之功今始創造也。《法華》有盲人譬喻，此中當廣說之。一切諸佛種種異方便門，究其旨歸，悉皆意在於此耳。

"Son of the Buddha! The Buddha removes the film of ignorance for you, just as the king of physicians in the world is adept in using the golden probe." The method of treating eyes in the Western Regions uses a chopstick of gold, round and smooth at both ends and slender in the middle, shaped like a pestle, perhaps four or five inches in length. When used, medicine is applied to both ends, and each end is used respectively to apply it inside one eye. The golden probe in the *Nirvāṇa [Sūtra]* is also of this kind. The eye of the mind of all sentient beings originally possesses the nature of the Buddha's vision and knowledge; but because it is obscured by the film of ignorance, the dharmatā of all phenomena cannot appear clearly before them. If an unskilled physician is made to remedy it, not only will it be ineffective, but it may even increase the cataract film or damage the pupil. It is not so when the Tathāgata, fully endowed with upāya, is adept in using the golden probe: like the master carpenter of Ying wielding his axe to remove the speck entirely, where it must not be harmed, he causes no harm. If there is an excess or deficiency by even a hair's breadth, it will be obscured by nihilistic emptiness and will not achieve unimpeded vision and knowledge. Moreover, the nature of seeing forms within this diseased eye is naturally accomplished whether a king of physicians exists or does not exist in the world; it is only when it meets the occasion for being treatable that it opens into clarity, not that it is newly created now through the efficacy of the probe and medicine. In the *Lotus [Sūtra]* there is the parable of the blind man, which should be expounded at length here. The ultimate intent of all the Buddhas' various different expedient gateways is entirely directed toward this.