釋摩訶衍論 6.11

6.11

今此經文為明何義？為欲顯示假當待實、真定賴妄，無有獨孤自立法故。所言表者，喻於何法？謂喻妄法。妄假無實，如果外故。所言實者，喻於何法？謂喻真法。真實無假，如果中故。云何名為十種等耶？一者數等表實，契當其數等故；二者塵等表實，細末配其數量等無差別故；三者量等表實，稱量終無差別輕重等故；四者色等表實，挍量同白色故；五者香等表實，熏習其香等故；六者味等表實，噉食無差別故；七者觸等表實，觸身等無差別故；八者本等表實，同依樹木出故；九者俱等表實，一時無前後故；十者同等，終一味故。是名十等。舉喻合法說相明故，不須重釋。復次若鈍根者不達此事，依功德黑暗之譬喻應知等意。

Now, what meaning is this sūtra text meant to clarify? It is intended to show that the provisional must depend on the real, and the true must rely on the false; there is no solitary, self-established dharma. Regarding the word "surface" (表), to what dharma is it a parable? It is a parable for false dharmas. The false and provisional has no reality, just like the outside of a fruit. Regarding the word "kernel" (實), to what dharma is it a parable? It is a parable for true dharmas. The true and real has no falsehood, just like the inside of a fruit. What are called the ten kinds of equality? The first is equality of number between surface and kernel, because their numbers correspond equally; the second is equality of particles between surface and kernel, because when ground into fine powder their quantities match equally without difference; the third is equality of measure between surface and kernel, because when weighed there is ultimately no difference, their lightness and heaviness being equal; the fourth is equality of colour between surface and kernel, because by comparison they are the same white colour; the fifth is equality of scent between surface and kernel, because their perfumed scents are equal; the sixth is equality of taste between surface and kernel, because when eaten there is no difference; the seventh is equality of touch between surface and kernel, because their touch on the body is equal without difference; the eighth is equality of origin between surface and kernel, because both emerge relying upon the tree; the ninth is equality of concurrence between surface and kernel, because they are simultaneous without before or after; the tenth is equality of sameness, because they are ultimately of one taste. These are named the ten equalities. Because presenting the parable and applying it to dharmas makes the characteristics of the teaching clear, it does not require repeated explanation. Furthermore, if those of dull faculties do not comprehend this matter, they should understand the intention of equality by relying upon the parable of virtue and darkness.