金剛般若疏 4.15

4.15

「若人以滿無量」下，此第十五章經。上「如來者無所從來」，總明二身；微塵譬喻，別料簡法身。今此一章經，別料簡化身。疑云：化佛既有去來，供養化佛、持化佛所說，何如真佛耶？故今明若能於化佛所發心受持化佛四句偈者，功德勝無量阿僧祇世界七寶施。「云何為人演說」，釋為他說義，明上來數勸為人說法。今經之欲竟，示說法之方，當如如而說。下「如」字則是如法性之如，勸行者當如法性如而說，勿生心動念也。下偈即明說法之辭，亦如十喻之說，故居士經云「說法者無說無示，譬如幻士為幻人說法。」什法師云「十喻以喻空，空必持此喻。借言以會意，意盡無會處，既得出長羅，住此無所住」也。若依論經明之，經曰「云何為人演說」而不名說，是名為說。此釋化佛說法義。化佛說法，不自稱是化；若自稱是化，則眾生不生信敬，故言不名為說。是名為說者，直化佛說法也。一切有為法偈來者，更釋疑。疑云：諸佛常為眾生說法，何故復入涅槃？故明諸佛如來不住涅槃、不住有為，以諸佛為利眾生化身說法，故不住涅槃；觀有為如夢幻，故不住世間也。論經廣有九喻，云「一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲」。一者、如星，日未出有用，日出則無用。未有正觀日出，則妄心有用；正觀日出，則妄想不可得。第二、翳喻，如眼有翳，故見空有毛輪，故可得翳；慧眼故無六塵，妄見六塵也。第三、如燈，還喻能見識法，如有油、炷、器，三法合故有燈，根、塵及貪受故有識生。燈和合有無所有法，亦和合有無所有，燈念念滅，識亦爾也。第四、如幻喻，如幻師作種種物而無實；眾生業幻故，見種種國土亦無實也。第五、露喻，露少時住，身亦爾。第六泡喻，如天雨渧成泡，小兒謂之即為珠，心生貪著；眾生三受亦爾，從根塵識生，亦不實也。第七、夢喻過去法，如昨夜夢見有，了悟則無也。八者、如電喻，纔現即滅，現在法亦爾。第九、雲喻，空中淨，忽然雲生，即時便滅；未來法亦爾，忽然而起，即時散滅也。委曲須講釋，今略示耳。

From “If someone, with immeasurable [asampkhyeya worlds]” onward is the fifteenth chapter of the sūtra. Above, “The Tathāgata means having nowhere from which to come” explained the two bodies in general; the analogy of the minute particles of dust separately examined the dharmakāya. Now this chapter separately examines the nirmāṇakāya. The doubt is: Since the nirmāṇabuddha has coming and going, how does making offerings to the nirmāṇabuddha and upholding what is spoken by the nirmāṇabuddha compare to the true Buddha? Therefore, it is now explained that if one can, in the presence of the nirmāṇabuddha, give rise to the mind and uphold a four-line verse of the nirmāṇabuddha, the merit surpasses giving the seven jewels filling immeasurable asaṃkhyeya worlds. “How should one explain it to others?” explains the meaning of explaining it for others, showing that up to this point it has repeatedly encouraged expounding the Dharma for others. Now that the sūtra is drawing to a close, it reveals the method of expounding the Dharma: one should explain it in accordance with suchness. The following word “as” (ru) is the suchness of dharmatā; it encourages practitioners to explain it in accordance with the suchness of dharmatā, without giving rise to thoughts or stirred intentions. The verse below illustrates the words of expounding the Dharma, and is also like the teaching of the ten analogies. Therefore, the *Vimalakīrtinirdeśa Sūtra* says: “The expounder of the Dharma has nothing to expound and nothing to indicate, just as an illusory man expounds the Dharma to an illusory person.” Master Kumārajīva said: “The ten analogies are used to illustrate emptiness; emptiness must be grasped by these analogies. Borrowing words to understand the meaning, when the meaning is exhausted there is nowhere to meet. Having escaped the vast net, abide in this non-abiding.” If explained according to the commentary-sūtra, the sūtra says: “How should one explain it to others? Without calling it an explanation, this is called an explanation.” This explains the meaning of the nirmāṇabuddha expounding the Dharma. When the nirmāṇabuddha expounds the Dharma, he does not call himself an emanation; if he called himself an emanation, sentient beings would not give rise to faith and reverence. Hence it is said: “Without calling it an explanation.” “This is called an explanation” refers simply to the nirmāṇabuddha expounding the Dharma. As for the verse “All conditioned dharmas [are like a dream, an illusion...]” being introduced, it further resolves a doubt. The doubt is: If the Buddhas always expound the Dharma for sentient beings, why do they again enter nirvāṇa? Therefore, it explains that the Buddhas, the Tathāgatas, do not abide in nirvāṇa and do not abide in the conditioned. Because the Buddhas expound the Dharma with their nirmāṇakāyas for the benefit of sentient beings, they do not abide in nirvāṇa; because they contemplate the conditioned as like a dream and an illusion, they do not abide in the world. The commentary-sūtra extensively has nine analogies, stating: “All conditioned dharmas are like a star, a cataract, a lamp, an illusion, dew, a bubble, a dream, lightning, a cloud.” First, like a star: it is useful before the sun has risen, but useless once the sun has risen. When the sun of correct contemplation has not yet risen, the deluded mind is functional; once the sun of correct contemplation has risen, deluded thoughts are unobtainable. Second, the analogy of a cataract: like an eye having a cataract, so that one sees tufts of hair in the sky, thus the cataract can be found; with the eye of wisdom there are no six sense objects, [whereas the deluded eye] erroneously sees the six sense objects. Third, like a lamp: this again illustrates the mental dharmas of consciousness that are capable of seeing. Just as having oil, a wick, and a vessel—when these three dharmas combine, there is a lamp—so too with faculties, sense objects, and craving/reception, consciousness is born. The combination of the lamp has non-existent dharmas, and the combination also has non-existence; the lamp is extinguished from moment to moment, and consciousness is also like this. Fourth, like an illusion: just as an illusionist creates various objects without reality, so too, due to the illusion of sentient beings' karma, they see various lands that are also without reality. Fifth, the analogy of dew: dew abides for only a short time; the body is also like this. Sixth, the analogy of a bubble: like rain drops falling from the sky forming bubbles, which small children take to be pearls and give rise to craving and attachment in their minds; the three feelings of sentient beings are also like this: arising from faculties, sense objects, and consciousness, they are also unreal. Seventh, the dream illustrates past dharmas: just as what was seen in a dream last night existed, but once awakened is non-existent. Eighth, like lightning: as soon as it appears it is destroyed; present dharmas are also like this. Ninth, the analogy of a cloud: the sky is clear, and suddenly a cloud arises and is immediately extinguished; future dharmas are also like this: suddenly arising and immediately dispersing. These details must be explained in lecture; here they are merely indicated in brief.