金光明最勝王經疏 4.488

4.488

贊曰：答也。行相難知，舉喻以顯。此有四喻：一水月喻，喻無外境，而定心所行境得成。如水為緣，雖水中無月，有月影起。我今亦爾，從定願心現諸境界，雖無實身等，為利眾生而似身境生。月影既不行，我身亦不行，此除遍計性，謂定所取境離心實有，故舉水月喻，雖無月境而似月生。二夢境喻，喻無心外愛憎之境，而有愛憎境增生。如雖受彼三界六道愛非愛身，行菩提行，如夢所見愛非愛身行菩提行，不取為真。三陽焰喻，能取心心所迷亂故緣所取境，雖非是實而有似境生，非真實有。菩薩以無分別智，於三輪境應如是知，無有真實。四谷響喻，所起語業化眾生時如谷響聲，谷實無聲，但自出聲似彼谷響。故知菩薩為他說法觀如谷聲，由他緣現但似谷聲說法利生，實非出聲為他說法。如是行菩提行，如無性《攝大乘》第四說。如經所說，於依他起自性說幻等喻，於依他起自性為除他虛妄疑故。云何無義而有實取諸三摩地所行境轉？為除此疑，說水月喻。云何無義有愛非愛受用差別性？為除此疑，說所夢喻。云何無義心心法轉？為除此疑，說陽炎喻。云何無義種種戲論言說而轉？為除此疑，說谷響喻。如次配四。彼論更有四喻，此經文無，不須具引。《大莊嚴論》第四，八喻大意相似。何故無餘？略故無也。又釋：此中除有無相執，似幻不無，故《辨中邊論》頌云「於不動無倒，謂知義非有，非無如幻等，有無不動故。」釋云：前說諸義離有離無，此如幻等非有無故。謂如幻作諸象馬等，彼非實有象馬等性，亦非全無，亂識似彼諸象馬等而顯現故。如是諸義無如現似所取能取定實有性，亦非全無，亂識似彼所取能取而顯現故。此中意說，如水中月，非實月性故，非有而有似現故不無。我行菩提行亦如是，因緣和合假故非有，然有假和合相故不無。五蘊不有故能現法界，不無故法界即五蘊。即前所說得安樂住者不動，不為有無動故。但總相喻離有無相，不別配蘊。又依見覺知聞，如次喻四所取境界性離有無，準下問答約見聞辨故。

Commentary: This is the answer. Because the characteristics of the practice are difficult to know, similes are adduced to illustrate them. Here there are four similes: First is the simile of the moon in the water, illustrating that there are no external objects, yet the sphere of practice of a concentrated mind is established. Just as with water as a condition, although there is no moon in the water, an image of the moon arises; I now am also like this: from a concentrated mind of vows all spheres appear, and although there is no real body and so forth, for the benefit of sentient beings an apparent body and sphere arise. Since the moon's image does not walk, my body also does not practice. This eliminates the imagined nature (parikalpita-svabhāva)—that is, [the view that] the objects grasped in concentration exist substantially apart from the mind; therefore the simile of the moon in the water is adduced: although there is no objective moon, [something] like a moon arises. Second is the simile of a dream sphere, illustrating that there are no objects of craving and aversion external to the mind, yet objects of craving and aversion increasingly arise. For instance, although one assumes desirable and undesirable bodies across the three realms and six destinies to practice the conduct of awakening, it is like practicing the conduct of awakening with the desirable and undesirable bodies seen in a dream—one does not apprehend them as real. Third is the simile of a mirage, [illustrating that] because the grasping mind and mental factors are confused, they take grasped objects as conditions; although they are not real, apparent objects arise, which are not genuinely real. With non-conceptual wisdom, a bodhisattva should understand the spheres of the three wheels in this manner, as having no genuine reality. Fourth is the simile of an echo in a valley, [illustrating that] when bodily actions of speech are produced to transform sentient beings, they are like the sound of an echo in a valley; a valley has no sound in reality, but produces an apparent echo merely out of one's own voiced sound. Thus one knows that when a bodhisattva expounds the Dharma for others, he views it like the sound of a valley: appearing due to other conditions, it is merely like the sound of a valley expounding the Dharma to benefit sentient beings, while in reality no sound is produced to expound the Dharma for others. Practicing the conduct of awakening in this way is as explained in the fourth [chapter] of Asabhāva's *Mahāyānasaṃgraha[-bhāṣya]*. As the sūtra explains, the similes of illusions and the like are stated with respect to the dependent nature (paratantra-svabhāva) in order to eliminate others' false doubts regarding the dependent nature. Why is it that, when there are no external referents, there is actual grasping of the spheres traversed by the various samādhis? To remove this doubt, the simile of the moon in the water is stated. Why is it that, when there are no external referents, there are diverse experiential enjoyments of the desirable and undesirable? To remove this doubt, the simile of the dream is stated. Why is it that, when there are no external referents, mind and mental dharmas function? To remove this doubt, the simile of the mirage is stated. Why is it that, when there are no external referents, various discursive proliferations and verbal expressions function? To remove this doubt, the simile of an echo in a valley is stated. They are correlated with the four in this sequence. That treatise has four more similes which are absent in this sūtra's text, so there is no need to cite them all. The general meaning of the eight similes in the fourth chapter of the *Mahāyānasūtrālaṃkāra* is similar. Why are the rest omitted? They are absent because this is an abridgement. Another explanation: Here, grasping at the signs of existence and non-existence is eliminated; seeming like an illusion, they are not non-existent. Hence the verse of the *Madhyāntavibhāga* states: 'Regarding immobility and non-perversion: that is, knowing that referents do not exist, yet are not non-existent like an illusion, etc., because of being unmoved by existence and non-existence.' The commentary states: Previously it was said that all referents are free from existence and free from non-existence; this is like an illusion and the like, being neither existent nor non-existent. That is to say, like magically created elephants, horses, and so forth, they do not genuinely have the nature of elephants and horses, nor are they entirely non-existent, because confused consciousness manifests resembling those elephants, horses, and so forth. In the same way, all referents do not have a determinately real nature of grasped and grasper as they appear, nor are they entirely non-existent, because confused consciousness manifests resembling that grasped and grasper. The intended meaning here is: just as with the moon in the water, because it lacks the real nature of a moon, it is not existent; yet because an appearance arises, it is not non-existent. My practicing the conduct of awakening is also like this: being a designation based on the harmony of causes and conditions, it is not existent; yet possessing the characteristics of a nominal harmony, it is not non-existent. Because the five aggregates do not exist, they can manifest the dharmadhātu; because they are not non-existent, the dharmadhātu is itself the five aggregates. This is what was spoken of earlier as being unmoved for one who attains peaceful abiding, because they are not moved by existence and non-existence. This is merely a general simile for freedom from the characteristics of existence and non-existence, not individually correlated with the skandhas. Moreover, based on seeing, perceiving, knowing, and hearing, the four similes illustrate respectively that the nature of grasped spheres is free from existence and non-existence, conforming to the subsequent question and answer which differentiate based on seeing and hearing.