大毘盧遮那成佛經疏 3.11

3.11

經云「復次祕密主！陽焰性空，彼依世人妄想成立，有所談議。如是真言相，唯是假名」者，《釋論》云「以日光風動塵故，曠野中動如野馬，無智人初見之為水。眾生亦爾，結使煩惱日光動諸行塵，邪憶念風於生死曠野中轉，無智慧者，謂一相為男、一相為女。復次若遠見之謂以為水、近則無水相。如是遠聖法者，不知無我及諸法空，於陰界入性空法中生人想等。若近聖法，則知諸法實相，是時虛誑種種妄想盡除。」此經意云：如世人遠望曠野，遠望之者徒見此炎炎之相強立假名，求其實事都不可得，故云妄想成立，有所談議也。如真言行者，於瑜伽中見種種殊特境界，乃至諸佛海會無盡莊嚴，爾時應作此陽焰觀，了知唯是假名，離於慢著、轉近心地，則悟加持神變種種因緣但是法界焰耳，故云如是真言相唯是假名。

The sūtra says: “Furthermore, Lord of Mysteries, a mirage is empty in nature; it is established and spoken of based on the delusions of worldly people. Just so are mantra characteristics: they are mere designations.” The Commentary says: “Because the sun's light and the wind stir the dust, in the wilderness it moves like wild horses; people devoid of wisdom, first seeing it, take it to be water. Sentient beings are also like this: the sunlight of the fetters and defilements stirs the dust of the saṃskāras, and the wind of improper mindfulness turns within the wilderness of saṃsāra; those without wisdom perceive one characteristic as male and another as female. Furthermore, if seen from afar, it is thought to be water, but up close there is no appearance of water. In this way, those far from the noble Dharma do not know selflessness or the emptiness of all phenomena, and within the phenomena of skandhas, dhātus, and āyatanas that are empty in nature, they give rise to notions of a person and the like. If they draw near to the noble Dharma, they then know the dharmatā of all phenomena, and at that time the various false and deceptive delusions are completely eliminated.” The intent of this sūtra is: just as worldly people gaze into the wilderness from afar, those gazing from afar merely see this shimmering appearance and forcibly establish a provisional name, but when seeking its actual reality, nothing at all can be found; hence it says, “established and spoken of based on delusions.” When a mantra practitioner in yoga sees various extraordinary realms, up to the inexhaustible adornments of the oceanic assemblies of all buddhas, they should at that time cultivate this contemplation of the mirage, fully knowing that they are mere designations, becoming free from pride and attachment, and drawing closer to the mind-ground. Then they will realize that the various causes and conditions of adhiṣṭhāna and vikurvita are merely the shimmering mirage of the dharmadhātu; therefore it says, “Just so are mantra characteristics: they are mere designations.”