[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) › 15.33 # 華嚴經探玄記 15.33 華嚴經探玄記 15.33 - **Language:** Classical Chinese ### [15.33](https://indike.org/pramana/in.bauddha.taisho.1733.15.33) 第九如化忍中亦四：初喻相者，《攝論》喻聞思慧，意業所生果，似有而非實。亦喻菩薩變化身。又龍樹《十喻論》云「如彼化人，無生無老，無病無死，無苦無樂，異於餘人。以是義故，空無有實。一切諸法亦皆如是，無生住滅，以是故說諸法如化。」廣如彼說。二開義者，化有四義：一依化心、二現化事、三實無有、四現業用。《十喻論》云「猶如化事雖空無實，能令眾生憂苦瞋恚喜樂癡惑。諸法亦爾，雖空無實，能令眾生起瞋恚等。以是故說諸法如化。」三亦有融通句數，應准思辨。四釋文中四：初約法辨化、二就喻明化、三合法顯化、四忍成化用。初中二：先顯所知、後辨能知。前中先總、「所謂」下別。於中，初八句約染法：一業從心起、二行造修成、三妄境虛無、四倒起苦樂、五妄取情有、六世間依真有、七覺觀起語言、八想起相惱；次三句明菩薩化；後二句佛化，竝各出因，故名為化。於中無生平等者，以得無生方名不退，是故不退無體如化。問：此化為喻有為法？亦通喻無為？答：或唯喻有為。《大品》云「問：若一切法如化者，云何言涅槃一法非如化？答：若說一切法乃至涅槃皆如化者，新發意菩薩則驚怖。為新發意菩薩故，分別生滅者如化，不生滅者不如化。」或亦喻無為，如十地如化智中名法界化。或俱通，如《大品》，若不為新發意菩薩則明通也。但破彼實見令見實法，何定所喻？「佛子」下結化。世間，結前八句。離世間，結後五句。二「決定知」下顯能知相。初能知、所知深廣明徹，「具足」下顯知自在無礙起行。第二約喻中四十句，初不從心起者，非從心內種子生故。餘竝可知。第三合法中四：初總合化行、二「不著」下合化行體、三「而不捨」下合化行用、四「譬如」下重喻明從無所有建立行果。「佛子」下結。第四「佛子若菩薩」下忍成化用，有十句：初一忍成，餘九化用。明化有九義，顯菩薩九種業用。於中，初二句先法後喻，後七句舉喻顯法，準釋可知。 > In the ninth, the endurance of \[knowing dharmas as\] like an illusion (nirmāṇa), there are also four \[gates\]: First, regarding the characteristic of the simile: The Mahāyānasaṃgraha compares it to the wisdom of hearing and contemplation, the fruit produced by mental karma, which seems to exist but is not real. It also illustrates the bodhisattva's transformation body. Furthermore, Nāgārjuna's Treatise on the Ten Similes says: "Just as that illusory person has no birth, no old age, no illness, no death, no suffering, and no pleasure, being distinct from other people; by this meaning, they are empty and without reality. All dharmas are also all like this, without arising, abiding, or perishing; for this reason it is said that all dharmas are like an illusion." It is as extensively spoken of there. Second, unfolding the meanings: An illusion has four meanings: 1. relying on an illusory mind; 2. manifesting illusory affairs; 3. truly nonexistent; 4. manifesting karmic functions. The Treatise on the Ten Similes says: "Just as illusory affairs, though empty and unreal, can cause sentient beings to feel sorrow, suffering, anger, joy, and delusion; all dharmas are also like this: though empty and unreal, they can cause sentient beings to give rise to anger and so forth. For this reason it is said that all dharmas are like an illusion." Third, there are also numbers of propositions of interpenetration, which should be analyzed by analogy. Fourth, in explaining the text, there are four \[parts\]: 1. analyzing illusion in terms of the Dharma; 2. clarifying illusion with respect to the simile; 3. applying to the Dharma to reveal illusion; 4. the illusory functioning perfected by endurance. In the first there are two: first revealing what is known, and then analyzing the knowing subject. In the former, first in general, and from "namely" on, in particular. Within this, the first eight phrases pertain to defiled dharmas: 1. karma arises from the mind; 2. formations are accomplished through creation and cultivation; 3. deluded sensory objects are empty and nonexistent; 4. perversion gives rise to suffering and pleasure; 5. deluded grasping posits emotional existence; 6. the world exists relying on the real; 7. vitarka and vicāra give rise to spoken language; 8. saṃjñā gives rise to characteristic affliction. Next, three phrases clarify the bodhisattva's illusions. The final two phrases are the Buddha's illusions. All respectively state their causes, hence they are called illusions. Among them, as for "unborn equality": because one attains the unborn, one is named non-retrogressing; therefore non-retrogression is without essence, like an illusion. Question: Does this illusion illustrate conditioned dharmas, or does it also generally illustrate unconditioned dharmas? Answer: It may illustrate only conditioned dharmas. The Pañcaviṃśatisāhasrikā-prajñāpāramitā says: "Question: If all dharmas are like an illusion, how can you say that the single dharma of nirvāṇa is not like an illusion? Answer: If one says that all dharmas, even up to nirvāṇa, are all like an illusion, newly resolved bodhisattvas would be terrified. For the sake of newly resolved bodhisattvas, it distinguishes that those with arising and perishing are like an illusion, and those without arising and perishing are not like an illusion." Or it also illustrates unconditioned dharmas, as in the illusion-like wisdom of the ten bhūmis, where it is called the illusion of the dharmadhātu. Or it applies to both, as in the Pañcaviṃśatisāhasrikā: if not for newly resolved bodhisattvas, it clearly applies to both. It merely breaks their clinging to reality to cause them to see real dharmas; why should what is illustrated be fixed? From "O Sons of the Buddha" on, it concludes illusion. "The world" concludes the preceding eight phrases. "Transcending the world" concludes the subsequent five phrases. Second, from "definitely knowing" on reveals the characteristics of the knowing subject. First, the knowing subject and what is known are deep, vast, clear, and penetrating; from "endowed with" on reveals that knowing is unimpeded and free in giving rise to practice. Second, in terms of the simile, there are forty phrases; the first, "not arising from the mind," is because it is not born from seeds within the mind. The rest can all be known. Third, in the application to the Dharma, there are four: 1. generally applying to illusory practice; 2. from "not clinging" on, applying to the essence of illusory practice; 3. from "yet not abandoning" on, applying to the function of illusory practice; 4. from "for instance" on, a re-simile clarifying the establishment of practice and fruit from nonexistence. From "O Sons of the Buddha" on, it concludes. Fourth, from "O Sons of the Buddha, if a bodhisattva" on, the illusory functioning perfected by endurance, has ten phrases: the first one is the perfection of endurance, and the remaining nine are illusory functions. Clarifying that illusion has nine meanings reveals the bodhisattva's nine kinds of karmic functions. Within this, the first two phrases first give the Dharma and then the simile; the last seven phrases cite similes to reveal the Dharma, which can be known through standard interpretation. > — English (machine translation) (machine translation) - [Previous: 15.32](https://indike.org/pramana/in.bauddha.taisho.1733.15.32) - [Next: 15.34](https://indike.org/pramana/in.bauddha.taisho.1733.15.34) - [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.15.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.33](https://indike.org/pramana/in.bauddha.taisho.1733.15.33) · Pramāṇa