華嚴經探玄記 15.29

15.29

第五如炎忍中有四：初總明所喻者，無性《攝論》喻器世間，梁論喻所緣境，此經下文喻想蘊，此文喻一切法。二別開義，炎有五義：一平地；二陽氣；三陽氣與地合，似水炎現；四本來乾無水；五令彼渴鹿取以為水。法中亦爾，一如來藏平地；二無明習氣；三習氣熏動心海，起緣起似法；四此依他起，本來無生；五凡小無知，執為實有。又十喻，論中有七義：一日光、二熱風、三動塵、四在曠野、五見野馬、六遠見炎相想謂為水、七近則無水。初日喻結使；二塵喻諸行；三風喻邪憶念；四喻無明曠野；五喻無智慧者，謂為一相、為男為女？異名為炎；六若遠聖法不知無我，於空法中生男女等想；七若近聖，即知諸法實相等，乃至廣說。三有無等句數，多同前幻，准思可釋。四釋文內，先法、二喻、三「菩薩」下合。謂依本心現，無有方處，於內外有無斷常等處求此法，皆不可得。二「觀一切」下忍行成中，初方便行成、二「具足」下證行成可知。

Fifth, within the forbearance [of seeing all things] as a mirage (marīci), there are four [sections]: First, a general explanation of the metaphor: in Asvabhāva's *Mahāyānasaṃgraha[-upanibandhana]*, it exemplifies the container world (bhājana-loka); in the Liang translation [of the *Mahāyānasaṃgraha*], it exemplifies the cognitive objects (ālambana); later in the text of this sūtra, it exemplifies the aggregate of ideation (saṃjñā-skandha); while this text exemplifies all dharmas. Second, an analytical distinction of meanings: a mirage has five meanings: (1) flat land; (2) hot vapor (sunlight); (3) the hot vapor combining with the ground so that it appears like water shimmering; (4) inherently dry without water; and (5) causing a thirsty deer to seize upon it as water. It is likewise in the Dharma: (1) the flat land of the tathāgatagarbha; (2) the karmic predispositions (vāsanā) of fundamental ignorance (avidyā); (3) the predispositions perfuming and agitating the ocean of mind, giving rise to conditionally originated semblance-dharmas; (4) this dependent origination (paratantra) being inherently unborn; and (5) ordinary beings and Hinayānists lacking wisdom, clinging to it as truly existent. Furthermore, in the *Treatise on the Ten Metaphors*, there are seven meanings: (1) sunlight; (2) hot wind; (3) moving dust; (4) being in a wilderness; (5) seeing wild horses (heat shimmers); (6) seeing from afar the appearance of a mirage and mentally taking it to be water; and (7) approaching it, where there is no water. First, the sun exemplifies the defilements; second, the dust exemplifies all conditioning forces (saṃskāras); third, the wind exemplifies wrong mindfulness; fourth exemplifies the wilderness of ignorance; fifth exemplifies one lacking wisdom who takes it as having a single characteristic, or as male or female—its distinct name is mirage; sixth, if one is far from the noble Dharma and does not know selflessness, within empty dharmas one conceives notions of male, female, and so on; seventh, if one draws near to the noble ones, one then knows the true characteristic of all dharmas, and so on, up to detailed explanations. Third, the number of propositions regarding existence and nonexistence mostly accords with the previous [metaphor of] illusion, and can be explained by analogous reflection. Fourth, in explaining the text: first the Dharma, second the metaphor, and third, from “bodhisattvas” onward, the synthesis. That is, it manifests relying on the original mind without any directional location; seeking this dharma in internal, external, existence, nonexistence, annihilation, permanence, and such places, it is completely unfindable. Second, from “contemplating all” onward, the completion of the practice of forbearance: first, the completion of the practice of expedient means; second, from “fully endowed” onward, the completion of the practice of realization can be known.