大方廣佛華嚴經隨疏演義鈔 74.36

74.36

疏「遠公」下，第四敘遠公，有四：一取意敘昔、二辨其順違、三假徵正釋、四結廣從略。今初。然遠公依於二諦解斯七喻，前六為俗，知俗非實，故說如幻；知俗假有、故說如焰；知俗心起，故說如夢；知聲不實，故說如響；知俗暫有，故說如電；知變易無體，故說如化。後一知真，知真離相，故如虛空。前六是有為空，後一即無為空。以前六喻多同光統及與《攝論》，故疏不引，但取意見。其《攝論》八喻依他，故不立空。今經有空，明喻無為。疏「非不有理」下，二辨順違。初句順理，空比餘喻，似無為故。「而違」已下，辨其違文，以文中空喻寬故。疏「若爾」下，三假徵正釋。先徵意云：彼既違文，自云何解？從「謂彼疑情」下，即疏正解。取《攝論》勢，以解空喻。彼論雖無，假使有者，應如我釋。疏「餘義」下，四結廣從略。《攝論》之廣已如上引，別章之文抄已略具。

On the passage in the Commentary beginning with "Master Huiyuan": fourth, recounting Master Huiyuan, which has four parts: 1. taking the gist to recount the past [view], 2. discerning its accordance and discordance, 3. posing a hypothetical question and giving the correct explanation, 4. concluding the detailed to follow the concise. Now for the first. Master Huiyuan explained these seven similes based on the two truths: the first six are conventional; knowing the conventional is unreal, it is therefore said to be like an illusion; knowing the conventional is provisional existence, it is therefore said to be like a mirage; knowing the conventional arises from the mind, it is therefore said to be like a dream; knowing sound is unreal, it is therefore said to be like an echo; knowing the conventional exists temporarily, it is therefore said to be like lightning; knowing that transformations lack substance, it is therefore said to be like an apparition. The last one is knowing the ultimate; knowing that the ultimate is free from characteristics, it is therefore like empty space. The first six are the emptiness of the conditioned; the last one is the emptiness of the unconditioned. Because the first six similes are mostly the same as Master Guangtong and the Mahāyānasaṃgraha, the Commentary does not cite them, but merely takes his general idea. The eight similes of the Mahāyānasaṃgraha are based on the other-dependent nature, and therefore do not establish space. The present sūtra includes space, clearly illustrating the unconditioned. In the Commentary, beginning with "It is not without reason": second, discerning accordance and discordance. The first clause accords with reason: compared to the other similes, space resembles the unconditioned. From "Yet it contradicts" onward, it discerns its discordance with the text, because the simile of space in the text is broader. In the Commentary, beginning with "If so": third, posing a hypothetical question and giving the correct explanation. The intent of the query first says: since his view contradicts the text, how does [the Commentary] itself explain it? Beginning with "That doubt", this is the correct explanation of the Commentary. It adopts the force of the Mahāyānasaṃgraha to explain the simile of space. Although it is absent in that treatise, supposing it were present, it should be as I explain it. In the Commentary, beginning with "The remaining meanings": fourth, concluding the detailed to follow the concise. The detailed explanation of the Mahāyānasaṃgraha has already been cited above, and the text of the separate chapter has already been briefly provided in the notes.