金剛三昧經論 3.155

3.155

論曰：六品六疑却次而決，別決總定竟在於前。此下第二，一品三疑順次而遣。於中有三：謂〈如來藏〉一品之中復起三疑，次第遣故。第一疑者，謂彼梵行長者頌言「若說法有一，如焰水迷倒」，又言「若見於法無，如盲無日倒」。有依彼說而生疑云：長者俗人，如是判說，為妄見耶？為真智耶？作如是疑，不肯信受。為遣彼疑，舉彼事問。焰水之喻，如前已說。知實非無者，能知一實義性非無，彼說計無實者，如盲無日倒故。是知長者知實非無，非無之義如火性王，謂如木中有火大性，分析求之不得火相，而實不無木中火性，鑽而求之火必現故。一心亦爾，分析諸相不得心性，而實不無諸法中心，修道求之一心顯故。如是火性相隱勢大如似國主，故名王也。長者如是離二邊觀，是人智耶？如是問也。

The treatise says: The six doubts of the six chapters were resolved in reverse order; the specific resolution and the general determination were completed earlier. From here downward is the second section: the three doubts of one chapter are resolved in forward order. Herein there are three parts, meaning that within the single chapter on the Tathāgatagarbha three doubts arise again, which are resolved in succession. As for the first doubt: the verse of the Elder Brahmacārin said, "If one says that dharmas are one existence, / It is like the delusion of mirage water," and also said, "If one sees dharmas as non-existent, / It is like the blindness of being inverted without the sun." Some people, relying on that statement, generate doubt, saying: "The Elder is a layman; is such a judgment of his a deluded view or true wisdom?" Having such a doubt, they are unwilling to believe and accept it. In order to dispel that doubt, he cites that matter and asks. The metaphor of the mirage water was already explained above. "Knowing that the real is not non-existent" means being able to know that the nature of the one real meaning is not non-existent, because he said that one who conceptualizes that there is no reality is "like the blindness of being inverted without the sun." Hence we know that the Elder knew that the real is not non-existent. The meaning of 'not non-existent' is like the king of the nature of fire: just as within wood there is the nature of the great element of fire, and though one analyzes and seeks it one cannot find the sign of fire, yet the nature of fire within wood is not truly absent, for when one drills and seeks it, fire will certainly appear. The one mind is also like this: though one analyzes all signs and cannot find the mind-nature, yet within all dharmas the mind is not truly absent, for when one cultivates the path and seeks it, the one mind is revealed. Such a nature of fire is hidden in sign yet great in power, like a lord of a realm; hence it is called 'king'. Is the Elder's contemplation that is thus free from the two extremes the wisdom of a person? This is what he asks.