釋摩訶衍論 7.11

7.11

已說開示譬喻善巧門，次說合說契當安立門。寶喻中言大摩尼珠者，當喻何法？喻本覺佛性故。所以者何？本覺佛性隱藏眾生相續身中，似彼珠故。言黃石者當喻何法？喻一切眾生相續故。所以者何？諸眾生身藏裹佛性，似彼石故。言色黃者，當喻何法？喻彼佛性不變義故。所以者何？真如佛性堅固不改，似彼金故。言如方座無長短者，當喻何法？喻真如法平等無增減故。所以者何？此真如法一味平等，無有差別，似彼座故。言一丈者，當喻何法？喻真如法具足圓滿，無闕失故。所以者何？真如法身具足萬德，無所闕失，似彼丈故。言如是珠寶諸黃石中皆悉具足，無有黃石而無摩尼者，當喻何法？喻真如性遍諸眾生種種身中，無有眾生而無真如本覺性故。所以者何？此真如性離不遍過，似彼珠故。言第一珠第二黃金第三石體者，當喻何法？喻俱有次第，法漸漸麁現故。所以者何？從本覺智流轉建立四相海時，如其次第漸漸麁現，似彼三故。言此摩尼珠有殊勝力，雖一丈量，遍於大中小中無餘者，當喻何法？喻真如本覺有不思議業，遍蚊龍等小大身中，無妨難故。所以者何？此真如法其性平等，遍凡聖中，似彼珠故。言於彼石中有此寶故其石色黃者，當喻何法？喻諸眾生悉有本覺有心相故。所以者何？一切眾生有覺心故，有了別識，似彼石故。

Having explained the approach of skillfully setting forth an analogy, next is explained the approach of correlating, matching, and establishing. In the analogy of the jewel, to what dharma does the "great maṇi pearl" correspond as an analogy? It corresponds as an analogy to the Buddha-nature of original awakening. Why is this? The Buddha-nature of original awakening is hidden within the continuum of sentient beings' bodies, resembling that pearl. To what dharma does the "yellow stone" correspond as an analogy? It corresponds as an analogy to the continuum of all sentient beings. Why is this? The bodies of all sentient beings conceal and envelop the Buddha-nature, resembling that stone. To what dharma does the "yellow color" correspond as an analogy? It corresponds as an analogy to the unchangeable meaning of that Buddha-nature. Why is this? The Buddha-nature of tathatā is firm and unalterable, resembling that gold. To what dharma does "like a square seat, having neither long nor short [dimensions]" correspond as an analogy? It corresponds as an analogy to the dharma of tathatā being equal without increase or decrease. Why is this? This dharma of tathatā is of one flavor and equal, without distinctions, resembling that seat. To what dharma does "one zhang" correspond as an analogy? It corresponds as an analogy to the dharma of tathatā being complete and perfect, without lack or defect. Why is this? The dharmakāya of tathatā is complete with myriad virtues, lacking nothing, resembling that zhang. To what dharma does "such pearl jewels are completely present within all yellow stones; there is no yellow stone without a maṇi" correspond as an analogy? It corresponds as an analogy to the nature of tathatā pervading the various bodies of all sentient beings, there being no sentient being without the nature of tathatā's original awakening. Why is this? This nature of tathatā is free from the flaw of non-pervasiveness, resembling that pearl. To what dharma does "first the pearl, second the yellow gold, and third the substance of the stone" correspond as an analogy? It corresponds as an analogy to the simultaneous sequence in which dharmas gradually manifest coarsely. Why is this? When the ocean of the four characteristics is established through transmigration from the wisdom of original awakening, it gradually manifests coarsely in that order, resembling those three. To what dharma does "this maṇi pearl has extraordinary power: although it has the measure of one zhang, it pervades large, medium, and small without remainder" correspond as an analogy? It corresponds as an analogy to the original awakening of tathatā possessing inconceivable activity, pervading small and large bodies such as mosquitoes and dragons without hindrance or obstruction. Why is this? This dharma of tathatā is equal in nature, pervading ordinary persons and sages, resembling that pearl. To what dharma does "because within that stone there is this jewel, the stone is yellow in color" correspond as an analogy? It corresponds as an analogy to all sentient beings possessing original awakening and having mental characteristics. Why is this? Because all sentient beings possess an awakened mind, they have discerning consciousness, resembling that stone.