[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 15.23 # 華嚴經探玄記 15.23 華嚴經探玄記 15.23 - **Language:** Classical Chinese ### [15.23](https://indike.org/pramana/in.bauddha.taisho.1733.15.23) 二列名顯要中亦二：先列名、後顯要。前中，初音聲是教、隨順是行，謂於說無生之教，信順忍受，境行為名。二順觀真理，而未契真，故名順忍，行體立名。三順觀既極，證契真理，名無生忍。無生是理，從境為名。又亦無生是行，當相為目。下七喻中，光統云：前之四喻喻音聲忍，電化二喻喻於順忍，虛空一喻喻無生忍。又云：幻者起無起相，焰者境無境相，夢者知無知相，響者聞無聞相，電者住無住相，化者有無有相，空者為無為相。又古人云：觀識如幻，觀想如炎，觀受如夢，觀聲如響，觀行如電，觀色如化，觀總一切蘊界處等畢竟空故如虛空也。又遠公約知二諦法，謂知俗非實如幻，知俗倒有如炎，知俗從心起如夢，知聲塵不實如響，知俗暫有如電，知變易無體如化，知真離相如虛空。又前六喻有為空，後一喻無為空，如《金剛般若》九喻皆喻有為。又準《攝論》八喻顯依他，竝為釋疑故。《攝論》第五「何緣如經說，於依他起自性說幻等喻」，總問也。「於依他起自性，為除他虛妄疑故」（答也）。他復「云何於依他起自性有虛妄疑」（別問也）。由他於此有如是疑，云何實無有義而成所行境界？為除此疑，說幻事喻。無性釋云「虛妄疑者，於虛妄義所起諸疑。云何無義，遍計度時分明顯現，似所行境？為遮此疑，說幻事喻。如實無像，而有幻像所緣境界，依他起性亦復如是，雖無色等所緣六處，遍計度時似有所緣，六處顯現。」云何無義，心心法轉？解云：此疑意幻法不生實見，世法不爾，故非無也。論云「為除此疑，說陽炎喻釋。」論云「又如陽炎，於飄動時，實無有水而生水覺。」釋云「可以生水覺故，即為實有水，世間亦復如是。」論「云何無義，有愛非愛受用差別？」釋云「炎水無有解渴受用，世法不爾，故是實有。」論為除此疑，說所夢喻釋。論「又如夢中睡眠所起心心法聚，極成昧略，雖無女等種種境義，有愛非愛境界受用；覺時亦爾。」釋云「可以夢中有見女等違順受用，即為實有。」又疑云：夢中受用，於夢者有，覺已即無。世法不爾，凡聖俱見。釋：如響，長幼同聞，可即為有。論「云何無義，種種戲論言說而轉？為除此疑，說谷響喻釋。」論「又如谷響，實無有聲，而令聽者似聞多種言說境界。種種言說語業亦爾。」又疑云：響是聲非色，世法不爾，色亦具有，云何非有？釋：如電亦色，豈是實有。論無此喻。又疑云：電色速滅，世法經久，豈同彼耶？釋云：如化亦經久，豈是實有？又疑云：凡愚顛倒妄見謂有，菩薩無倒不見其有，如何亦有攝化眾生？釋：如化所作，故非實有。論「云何無義，有諸菩薩無顛倒心？為辨有情諸利樂事，故思受生。為除此疑，說變化喻釋。」論「又如變化，雖無有實，而能化者無有顛倒，於所化事勤作功用；菩薩亦爾。」如論應知。又疑云：所作如化，可無有實；能作化者是化所依，應是實有。釋：如虛空與色為依，豈是實有？是故諸法畢竟性空。「佛子是為」下結要，以三世佛同說此故，顯其要勝也。 > In the second, listing the names and showing their essential importance, there are also two: first, listing the names, and then showing their essential importance. Within the former: first, sound is teaching, and compliance is practice; that is, with respect to the teaching that expounds non-arising, one faithfully complies, accepts, and endures it; the name is given from the object and the practice. Second, compliantly contemplating the true principle, yet not having merged with the true, it is therefore called compliant acceptance; the name is established from the substance of the practice. Third, compliant contemplation having reached its culmination, one realizes and merges with the true principle, which is called the acceptance of non-arising. Non-arising is the principle; the name is taken from the object. Moreover, non-arising is practice; the title is based on its manifest aspect. Among the seven similes below, Preceptor Guang says: 'The first four similes illustrate the acceptance of sound, the two similes of lightning and phantom illustrate compliant acceptance, and the one simile of empty space illustrates the acceptance of non-arising.' He also says: 'The phantom is that arising has no mark of arising; the mirage is that the object has no mark of an object; the dream is that knowing has no mark of knowing; the echo is that hearing has no mark of hearing; lightning is that abiding has no mark of abiding; the phantom-creation is that existing has no mark of existing; space is that conditioned activity has no mark of conditioned activity.' Moreover, ancient masters said: 'Contemplating consciousness as like a phantom, contemplating ideation as like a mirage, contemplating sensation as like a dream, contemplating sound as like an echo, contemplating mental formations as like lightning, contemplating form as like a phantom-creation, and contemplating all the aggregates, realms, and bases in their entirety as being ultimately empty, hence like empty space.' Furthermore, Master Yuan explained in terms of knowing the two truths: knowing the conventional is unreal is like a phantom; knowing the conventional is an inversion of existence is like a mirage; knowing the conventional arises from mind is like a dream; knowing the sense-object of sound is untrue is like an echo; knowing the conventional exists temporarily is like lightning; knowing transmutations lack substance is like a phantom-creation; and knowing the real is free from marks is like empty space. Moreover, the first six similes illustrate the emptiness of the conditioned, and the last simile illustrates the emptiness of the unconditioned, just as the nine similes of the Diamond Prajñā all illustrate the conditioned. Furthermore, according to the Mahāyānasaṃgraha, the eight similes reveal the other-dependent nature (paratantra-svabhāva), all to resolve doubts. Chapter five of the Mahāyānasaṃgraha states: 'For what reason, as said in the sūtra, are similes like the phantom spoken regarding the other-dependent nature?' This is the general question. 'Regarding the other-dependent nature, it is to eliminate others' false doubts' (the answer). Further: 'How do others have false doubts regarding the other-dependent nature?' (the specific question). Because others have such doubts about this: 'How can it be that there are truly no referents, yet they become the objects of practice?' To eliminate this doubt, the simile of a phantom-illusion is spoken. Asvabhāva's commentary explains: 'False doubts are all doubts arisen regarding false referents. How can it be that without referents, at the time of fully conceptualizing, they appear distinctly as if they were objects of practice? To counter this doubt, the simile of a phantom-illusion is spoken. Just as when there are truly no forms, there are cognitive objects of phantom forms, so too is the other-dependent nature: although it lacks the six cognitive bases of forms and so forth, at the time of fully conceptualizing, it seems as if there are cognitive objects, and the six bases appear.' 'How can it be that without referents, mind and mental factors operate?' Explanation: The meaning of this doubt is that phantom dharmas do not produce true perceptions, but worldly dharmas are not like that, so they are not non-existent. The treatise states: 'To eliminate this doubt, the simile of a mirage is spoken for explanation.' The treatise states: 'Furthermore, just as with a mirage, when it wavers, there is truly no water, yet the perception of water arises.' The commentary explains: 'Can it be that because the perception of water arises, it is therefore truly existing water? The world is also like this.' The treatise: 'How can it be that without referents, there are differing enjoyments of the desirable and undesirable?' The commentary explains: 'Mirage-water has no enjoyment of quenching thirst, but worldly dharmas are not like that, so they are real.' To eliminate this doubt, the treatise speaks the simile of what is dreamed for explanation. The treatise: 'Furthermore, just as the collection of mind and mental factors arisen in sleep during a dream is extremely obscured, and although there are no various referents such as women, there are enjoyments of desirable and undesirable objects; the waking state is also like this.' The commentary explains: 'Can it be that because there are enjoyments of harmonious and adverse perceptions such as seeing women in a dream, they are therefore real?' Further, it is doubted: 'The enjoyment in a dream exists for the dreamer, but when awakened it is gone. Worldly dharmas are not like that; both ordinary beings and nobles see them.' Explanation: Like an echo, heard equally by old and young; could it therefore be existent? The treatise: 'How can it be that without referents, various discursive expressions operate? To eliminate this doubt, the simile of a valley echo is spoken for explanation.' The treatise: 'Furthermore, just as with a valley echo, there is truly no voice, yet it causes the listener to seem to hear various domains of speech. Various verbal expressions and verbal karmas are also like this.' Further, it is doubted: 'An echo is sound and not form; worldly dharmas are not like that, but possess form as well; how can they not be existent?' Explanation: Lightning is also form; is it really existent? The treatise lacks this simile. Further, it is doubted: 'Lightning form perishes quickly, but worldly dharmas endure for a long time; how could they be like it?' Explanation: Phantom-creations also endure for a long time; are they really existent? Further, it is doubted: 'The deluded ordinary beings falsely see and deem it existent; the bodhisattva without inversion does not see it as existent; how then are there also gatherings and conversions of sentient beings?' Explanation: Like what a phantom-creation performs, hence it is not real. The treatise: 'How can it be that without referents, there are bodhisattvas with non-inverted minds who, in order to accomplish all the affairs of benefit and joy for sentient beings, intentionally take rebirth? To eliminate this doubt, the simile of phantom-transformation is spoken for explanation.' The treatise: 'Furthermore, just as with phantom-transformations, although they have no reality, the one who transforms is without inversion and exerts effort regarding the transformed affairs; the bodhisattva is also like this.' As in the treatise, it should be known. Further, it is doubted: 'What is created is like a transformation and may have no reality; but the creator of the transformation is the support for the transformation, so it should be real.' Explanation: Like empty space being the support for form; is it really existent? Therefore, all dharmas are ultimately empty in nature. From 'Sons of the Buddha, this is...' downward concludes the essentials; because the Buddhas of the three times all equally expound this, its essential excellence is revealed. > — English (machine translation) (machine translation) - [Previous: 15.22](https://indike.org/pramana/in.bauddha.taisho.1733.15.22) - [Next: 15.24](https://indike.org/pramana/in.bauddha.taisho.1733.15.24) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1733.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.15.23) — English, machine translation ## Linked texts (2) - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.7.91) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.74.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.23](https://indike.org/pramana/in.bauddha.taisho.1733.15.23) · Pramāṇa