釋摩訶衍論 3.59

3.59

論曰：無漏性德，出離三過、圓滿三德，名法出離。云何名為三種過失？一者無明染品，名煩惱礙；二者根本無明，名為智礙；三者俱合轉相，名戲論識。是名為三。如是三過究竟離故，名為出離。如本三者法出離鏡，謂不空法出煩惱礙智礙，離和合相故。云何名為三種功德？一者淳成就功德、二者淨成就功德、三者明成就功德，是名為三，如本淳淨明故故。出離何過？圓滿何德？謂出離煩惱礙，圓滿淨成就功德。出離智礙，圓滿明成就功德。出離和合轉相，圓滿淳成就功德。何以故？相對法爾故。此中鏡者謂頗梨珠，譬如頗梨珠淪深泥中，即便涌出離彼泥，外騰一丈量。若置濁水中，驅渾成塵累，唯止清水安住其中。若置福多伽林中，出現香氣，礙彼穢香，遠去而住。法出離鏡亦復爾故。此中喻詮者，喻自體淨義，住思應觀。等空義者，出離色義，謂如虛空遠離大種一向清淨。法出離鏡亦復爾故。云何名為緣熏習鏡？及有二義其相云何？頌曰：

The treatise says: The outflow-free nature-virtues depart and emerge from the three faults and fulfill the three virtues, which is called the dharma's departure and emergence. What are the three faults? The first is the defiled category of avidyā, called the obstruction of afflictions; the second is fundamental avidyā, called the obstruction to knowledge; the third is the combined active aspect, called the prapañca-consciousness. These are the three. Because one is definitively free from such three faults, it is called departure and emergence. As the basic [text] states: "Third is the mirror of the dharma's departure and emergence, which means the non-empty dharma emerges from the obstruction of afflictions and the obstruction to knowledge, and is free from the combined aspect." What are the three virtues? The first is the virtue of unadulterated fulfillment; the second is the virtue of purified fulfillment; the third is the virtue of luminous fulfillment. These are the three. As the basic [text] states, "because it is unadulterated, pure, and luminous." What faults does it depart from, and what virtues does it fulfill? Departing from the obstruction of afflictions, it fulfills the virtue of purified fulfillment. Departing from the obstruction to knowledge, it fulfills the virtue of luminous fulfillment. Departing from the combined active aspect, it fulfills the virtue of unadulterated fulfillment. Why is this? Because this is the nature of their mutual correspondence. The mirror herein refers to the crystal jewel. For example, if a crystal jewel sinks into deep mud, it immediately surges up and leaves that mud, rising outward by a measure of ten feet. If it is placed into turbid water, it expels the murkiness into sediment, and only clean water remains residing around it. If it is placed in a *fuduojia* forest, it emits a fragrance, blocks the foul odor, and keeps it at a distance. The mirror of the dharma's departure and emergence is also like this. The explanatory simile here illustrates the meaning of the purity of self-substance; one should contemplate it with steady mindfulness. The aspect of equaling empty space is the meaning of departure and emergence from form: just as empty space is free from the great elements and is completely pure, the mirror of the dharma's departure and emergence is also like this. What is the mirror of conditioning perfuming? What are its characteristics, and what are its two aspects? The verse says: