說無垢稱經疏 5.186

5.186

問：山大不減、芥子不增，大小既殊，如何相納？答：空理義云，世俗虛假，勝義本空，迷空假以礙心，大小由隔；悟幻化而通意，何不相容。況乎大小懸差，由迷執有；達空勝義，何礙不通。應理義云：略有八釋。一、執有所執，大小懸殊；知所執空，何小何大？二、不達依他，謂真大小；體之虛偽，何理不通？三、事成大小，或不能容；理並圓成，何不相納？四、執法有用，大小乃乖；知法因緣，同虛豈隔？五、迷心執境，實境難容；識境皆心，何礙不得。六、法真有相，大小不容；無相為真，何大何小？七、未契真如，愚心杳隔；知真達偽，智洞能通。八、下位庸心，不能通會；上人威力，何事不能？此乃不思議力，非餘之所測也。合前十釋，下皆准知。然則隨其所可方可為之，不可以不思議便乖正理。此言應允，智者當思。

Question: Mount Meru's greatness does not diminish, and the mustard seed does not increase; since large and small are completely distinct, how can they contain each other? Answer: The doctrine of the principle of emptiness states: Conventional reality is unreal and false; ultimate truth is fundamentally empty. When one is deluded about emptiness and falsity, the mind is obstructed, and large and small are thereby separated; when one awakens to illusions and transformations, the intention is unimpeded—how could they not accommodate each other? Furthermore, the vast disparity between large and small is due to grasping at existence out of delusion; when one thoroughly realizes the ultimate truth of emptiness, what obstacle is not penetrated? The doctrine of conforming to reason states that there are briefly eight explanations: 1. When one grasps at what is to be grasped, large and small are vastly disparate; when one knows that what is grasped is empty, what is small and what is large? 2. Not realizing the other-dependent nature, one considers large and small to be real; when one realizes their unreality and falsity, what principle is not penetrated? 3. As phenomenal facts, large and small might not accommodate each other; yet in principle, both are the consummate nature—how could they not contain each other? 4. Grasping phenomena as having functional utility, large and small are incompatible; knowing that phenomena arise from conditions, being equally unreal, how could they be separated? 5. Deluded in mind, one grasps at external objects, and real objects are difficult to accommodate; when one recognizes that objects are all mind, what obstacle cannot be overcome? 6. If phenomena genuinely had marks, large and small would not accommodate each other; but signlessness is truth, so what is large and what is small? 7. When one has not accorded with tathatā, the foolish mind is distantly separated; knowing the true and realizing the false, penetrative wisdom can pass through unimpeded. 8. For ordinary minds of inferior stages, they cannot unite and harmonize; but with the majestic power of superior beings, what is impossible? This is indeed acintya power, beyond the reckoning of others. Combining these with the previous two makes ten explanations, from which the rest can be known. Nevertheless, it is done only according to what is appropriate; one must not take the acintya to violate correct reasoning. These words should be affirmed; the wise should contemplate them.