大方廣圓覺修多羅了義經略疏 1.1016

1.1016

迷見生死似華起，悟得涅槃似華滅。言圓覺離華離翳，則雙拂生死無明。虛空非暫有無，覺性何關迷悟？眾生既如華起，約誰更難無明？無明生死既空，何責本來成佛？空華終不再起，果位何得還迷？由己計度不休，見他覺性流轉。若如是解，頓遣三疑。三疑鉤鎖連環，不是三科別答。下金鑛喻即唯答佛不再迷，此疑過深，故重喻也。

In delusion, seeing saṃsāra is like the arising of the flowers; in awakening, attaining nirvāṇa is like the ceasing of the flowers. Saying that perfect enlightenment is free from flowers and free from cataracts brushes away both saṃsāra and avidyā. Empty space does not temporarily exist or not exist; how could the nature of enlightenment be related to delusion and awakening? Since sentient beings are like the arising of flowers, with reference to whom could one further question avidyā? Since avidyā and saṃsāra are empty, why reproach their having originally accomplished Buddhahood? Sky-flowers ultimately do not arise again; how could the fruition stage return to delusion? It is because one's own conceptualizing does not cease that one sees the nature of enlightenment of others as transmigrating. If one understands in this way, the three doubts are suddenly dispelled. The three doubts are linked like the links of an iron chain; they are not answered separately in three distinct headings. The gold ore simile below answers solely that the Buddha does not become deluded again; because this doubt is excessively deep, it is illustrated with another simile.