金剛般若經疏論纂要 2.282

2.282

二、約諸經顯諸虛假喻之大意。佛說一切法空，疑云：云何現見一切境界？故說如幻，幻法雖無，分明可見。又疑云：幻法既無，人何愛著？故說如陽焰，渴鹿謂之水，愛著奔趣。又疑云：渴鹿畢竟不得水，貪者如何皆得受用？故說如夢，夢中所見亦得受用。又疑云：夢造善惡，寤無業報，夢打尊長，寤無憂懼。故說如影、如響，雖全無體，明鏡對色、空谷對聲，妍媸高低，一一皆應，必無雜亂，必無參差。又疑云：苦都無實，菩薩何以作利樂事？故說如化，謂變化者，雖知不實而化事。

Second, revealing the general meaning of these similes of unreality based on various sūtras. When the Buddha spoke of all dharmas being empty, a doubt arose: 'Why are all objects visibly perceived?' Therefore, he said they are like an illusion; although an illusory dharma is non-existent, it is distinctly visible. Another doubt arose: 'Since illusory dharmas are non-existent, why do people cherish and cling to them?' Therefore, he said they are like a mirage: a thirsty deer takes it to be water and rushes toward it in attachment. Another doubt arose: 'A thirsty deer ultimately gets no water; how is it that greedy people can enjoy things?' Therefore, he said they are like a dream: what is seen in a dream can also be enjoyed. Another doubt arose: 'When doing good or evil in a dream, upon waking there is no karmic retribution; if one strikes an elder in a dream, upon waking there is no anxiety or fear.' Therefore, he said they are like a shadow and like an echo: although completely devoid of substance, a bright mirror facing forms and an empty valley facing sounds respond to each and every one—beautiful or ugly, high or low—without confusion, without disparity. Another doubt arose: 'If suffering is entirely unreal, why do bodhisattvas perform deeds of benefit and joy?' Therefore, he said they are like a magical creation: that is, a magician performs magical deeds even while knowing they are unreal.