[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 75.36 # 大方廣佛華嚴經隨疏演義鈔 75.36 大方廣佛華嚴經隨疏演義鈔 75.36 - **Language:** Classical Chinese ### [75.36](https://indike.org/pramana/in.bauddha.taisho.1736.75.36) 第五如焰忍。疏「若十喻論法喻各有多義」者，《智論》釋如焰云「焰以日光，風動塵故，曠野中動如野馬，無智人初見謂之為水。男女之相亦復如是。結使煩惱日光熱氣，諸行之塵邪憶念風，生死曠野中轉，無智者謂為一相為男為女，是名如焰。復次若遠見焰，想之為水，近則無水想。無智之人亦復如是，若遠聖法，不知無我、不知諸法空，於眾界入性空法中，生人想男想女想。近聖法則知諸法實相，是時虛誑種種妄想盡除，以是故說諸菩薩摩訶薩知諸法如焰。」釋曰：彼就妄說生死為曠野。今就真妄合說，故以空地喻如來藏。叡云「焰惑癡愛，樂之無極，非身想身、非色見色，實無可樂，莫之能識。若有智慧，此心自息。」 > Fifth is the tolerance of phenomena being like a mirage. Regarding the Commentary's statement, "If in the treatises on the ten similes the doctrines and similes each have multiple meanings": the Mahāprajñāpāramitopadeśa explains "like a mirage" saying: "A mirage is due to sunlight and wind stirring up dust, moving in the vast wilderness like running wild horses; an unwise person seeing it initially takes it to be water. The characteristics of male and female are also like this: the fetters and defilements are the sunlight and hot air; the dust of conditioned formations is the wind of improper mindfulness; turning in the vast wilderness of saṃsāra, the unwise consider it to have a single characteristic, to be male or female. This is called 'like a mirage.' Furthermore, if one sees a mirage from afar, one imagines it to be water; when close, the idea of water is gone. Unwise people are also like this: if they are far from the noble Dharma, not knowing non-self and not knowing the emptiness of all phenomena, among phenomena whose nature is empty in aggregates, realms, and sense-bases, they give rise to the notion of a person, the notion of male, and the notion of female. When close to the noble Dharma, they know the true characteristic of all phenomena; at that time, all deceptive, various false conceptualizations are completely eliminated. For this reason, it is said that all bodhisattva-mahāsattvas know all phenomena to be like a mirage." Explanation: That treatise, speaking from the perspective of delusion, describes saṃsāra as a vast wilderness. Here, speaking in terms of the union of the true and the false, the empty ground is used as a simile for the Tathāgatagarbha. Sengrui says: "A mirage deludes with foolish desire; / rejoicing in it without limit, / imagining a body where there is no body, / seeing form where there is no form. / There is truly nothing to enjoy, / yet none are able to recognize it. / If one possesses wisdom, / this mind will naturally rest." > — English (machine translation) (machine translation) - [Previous: 75.35](https://indike.org/pramana/in.bauddha.taisho.1736.75.35) - [Next: 75.37](https://indike.org/pramana/in.bauddha.taisho.1736.75.37) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.1736.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.75.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.75.36](https://indike.org/pramana/in.bauddha.taisho.1736.75.36) · Pramāṇa