[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 3.55 # 釋摩訶衍論 3.55 釋摩訶衍論 3.55 - **Language:** Classical Chinese ### [3.55](https://indike.org/pramana/in.bauddha.taisho.1668.3.55) 論曰：性淨本覺之體性中，遠離一切攀緣慮知諸戲論識，成就一味平等之義，故名為如。遠離一切虛妄境界種種相分，成就決定真實之相，故名為實。為欲顯示遠離之義，故名為空。鏡謂喻名，然此中鏡即喻摩奢趺娑珠鏡，非餘種種油摩等鏡以為譬喻。何以故？取此摩奢趺娑珠鏡安置一處，珠鏡前中或蘊種種石、或蘊種種飲食、或蘊種種莊嚴具、或蘊同類珠鏡，彼珠鏡中餘像不現，唯同類珠分明顯了故。如實空鏡亦復如是，於此鏡中唯同自類清淨功德安立集成，種種異類諸過患法皆遠離故。如本云何為四？一者如實空鏡，遠離一切心境界相，無法可現故。何故各有二種義，而唯示同鏡義等，空之義不顯示耶？以舉一義兼示一義故。若如是者，云何名為等空之義耶？謂如虛空清淨無染，四障所不能覆；廣大無邊，三世所不能攝。如實空鏡亦復如是故。非覺照義故者，即是顯示遠離因緣，謂如彼摩奢趺娑珠鏡中，石等諸像不現前者，石等諸法皆鄙穢故。此本覺珠鏡中，種種妄法不現前者，一切染法皆悉是無明不覺之相，無照達義故。云何名為因熏習鏡？及有二義其相云何？頌曰： > The commentary says: In the essence of inherently pure original awakening, it is far removed from all consciousnesses of prapañca that grasp at conditions and deliberate, accomplishing the meaning of equal single flavor; therefore it is called "thus" (tathā). It is far removed from the various marks and divisions of all deceptive objects, accomplishing decisively real marks; therefore it is called "real" (bhūta). To demonstrate the meaning of being far removed, it is called "empty" (śūnya). "Mirror" is a metaphor; however, the mirror here is a metaphor of the maśaphusa jewel mirror, and not other mirrors such as oil-rubbed ones. Why is this? If one takes this maśaphusa jewel mirror and places it in a spot, whether one heaps up various stones before the jewel mirror, or heaps up various foods and drinks, or heaps up various adornments, or heaps up jewel mirrors of the same kind—other images do not appear in that jewel mirror; only jewels of the same kind appear distinctly and clearly. The mirror of true emptiness is also like this: in this mirror, only pure virtues of its own kind are established and gathered, while various fault-ridden dharmas of different kinds are all far removed. As the base text says: "What are the four? First, the mirror of true emptiness: it is far removed from all marks of mental objects, having no dharma that can appear." Why is it that, although each has two meanings, only the meaning of being like a mirror is shown, while the meaning of being equal to empty space is not demonstrated? Because adducing one meaning also indicates the other meaning. If so, what is meant by the meaning of being equal to empty space? It means that, like empty space, it is pure and undefiled, unable to be covered by the four obstructions; vast and boundless, unable to be contained by the three times. The mirror of true emptiness is also like this. "Because it does not have the meaning of cognitive illumination" demonstrates the cause and condition of being far removed: just as in that maśaphusa jewel mirror, images such as stones do not appear before it because dharmas such as stones are all base and defiled; in this jewel mirror of original awakening, various deceptive dharmas do not appear before it because all defiled dharmas are marks of ignorance and non-awakening, having no meaning of illuminated comprehension. What is called the mirror that is perfumed by causes, and what are the characteristics of its having two meanings? The verse says: > — English (machine translation) (machine translation) - [Previous: 3.54](https://indike.org/pramana/in.bauddha.taisho.1668.3.54) - [Next: 3.56](https://indike.org/pramana/in.bauddha.taisho.1668.3.56) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1668.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.3.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.3.55](https://indike.org/pramana/in.bauddha.taisho.1668.3.55) · Pramāṇa