大方廣佛華嚴經隨疏演義鈔 75.8

75.8

第四如幻忍。疏「今初有三」等者，疏文有二：先總科、後「初一切」下別釋。釋中有三：初別釋第一段、二合釋前二段、三別釋第三段。初中有四：一正釋一切法言、二「故大品」下引證通義、三「涅槃雖真」下釋經妨難、四引文決擇。三中，謂有難言，妄法緣生可許如幻，涅槃真實又不從緣，如何同幻？故牒釋之。釋有二意：一明雖真而亦從緣，雖非緣生而是緣顯，亦空無性。二明涅槃非幻，為破著涅槃心，云如幻耳。是則破心中涅槃，亦顯涅槃體即真空而成妙有故。並如《智論》。

Fourth, the patience of seeing dharmas as like an illusion (māyopama-kṣānti). Regarding the Commentary's statement: 'Now the first has three parts,' and so forth: the text of the Commentary has two parts: first, a general breakdown; second, below 'First, all...', it explains them separately. Within the explanation there are three parts: first, separately explaining the first section; second, jointly explaining the first two sections; third, separately explaining the third section. Within the first there are four parts: first, directly explaining the phrase 'all dharmas'; second, below 'Therefore the *Pañcaviṃśatisāhasrikā*...', citing corroboration of its universal meaning; third, below 'Although nirvāṇa is true...', resolving an objection against the sūtra; fourth, citing texts to settle the matter. In the third part, it refers to an objection saying: 'Deluded dharmas arising from conditions may be granted to be like an illusion; but nirvāṇa is real and true, and moreover does not arise from conditions—how can it be identical to an illusion?' Therefore, it takes up the text and explains it. The explanation has two intents: first, clarifying that although it is true, it also depends on conditions; though not born of conditions, it is manifested through conditions, and is also empty and without nature. Second, clarifying that nirvāṇa is not an illusion, but to break the mind attached to nirvāṇa, it is said to be like an illusion. This breaks the nirvāṇa in the mind while also revealing that the essence of nirvāṇa is precisely true emptiness and thereby accomplishes wondrous existence. These are all as stated in the *Mahāprajñāpāramitopadeśa*.