成唯識論掌中樞要 2.231

2.231

攝論第五說八喻喻依他。云何無義遍計度時。分明顯現似所行境。為除此疑說幻事喻。如實無象而有幻象。所緣境界依他起性亦復如是。雖無色等所緣六處。遍計度時似有所緣六處顯現。無性下自解云此於內事生疑。諸師解云。此於內身色．聲．香等而生疑惑故說幻事喻。天親菩薩有二復次釋。第二解云。此中幻喻為除眼等六種內處。譬如幻象雖實非有而現可得。以此准無性色等所緣六處。非是色．聲．香等六處。即是眼等六內處法。眼等是色故說色等。言色等六處理亦無妨。不爾與第二所除有何差別。古解云。初是塵體。第二是器界。故二差別。又如陽焰於飃動時實無有水而有水覺。外器世間亦復如是。又如夢中睡眠所起心．心所聚極成昧略。雖無女等種種境義。而有愛．非愛境界受用。覺時亦爾。又如影像於鏡等中還見本質。而謂我今別見影像。而此影像實無所有。非等引地善．惡思業本質為緣。影像果生亦復如是。唯識云鏡像。又如光影由弄影者膜弊其光起種種影。定等地中種種諸識。於無實義差別而轉。又如谷響實無有聲。而令聽者似聞多種言說境界。種種言說語業亦爾。又如水月由水潤滑澄清性故。雖無有月而月可取。緣實義境之所熏修潤清為性。諸三摩地相應之意。亦復如是。雖無所緣實義境界而似有轉。此與第四影像有何差別。定．不定地而有差別。又如變化依此變化說名變化。雖無有實。而能化者無有顛倒。於所化事勤作功用。菩薩亦爾。雖無遍計所執有情。於依他起諸有情類。由哀愍故。而往彼彼諸所生處攝受自體。無性解云。應知此中喻有爾所虛妄執事。所謂內．外受用差別。身業．語業．三種意業非等引地．若等引地．若無顛倒。於此八事。諸佛世尊說八種喻。諸有智者。聞是所說。於定不定二地義中。能正解了。此中內者。第一幻事喻所顯。外是第二陽焰喻所顯。受用差別。是第三夢境喻所顯。身業。是第五光影喻所顯。語業。第六谷響喻所顯。三種意業中初非等引地。是第四影像喻所顯。若等引地。是第七水月喻所顯。若無顛倒。是第八變化喻所顯。天親菩薩二復次釋。第二復次云。說幻事喻。為除眼等內六處。說陽焰喻。為除器世間。說所夢喻。為除色等所受用境。顯如所夢色等定無。而能為因起愛．非愛受用差別。說影像喻為除身業果。顯善．不善業為緣。而有餘色影像生起。說谷響喻。為除語業果。顯語業因感語業果猶如谷響。說光影喻。為除非等引地諸意業果。顯此意業所得諸果。猶如光影。說水月喻。為除等引地諸意業果。顯等引地諸意業果猶如水月。說變化喻。為除聞種類意業。聞種類者即是聞．思之所熏習。此即顯示聞種類意差別而轉。猶如變化。此意為除內外受用差別．身語業果．三種意業。故說八喻。與無性不同。金剛般若云。一切有為法。如星．翳．燈．幻．露．泡．夢．電．雲。應作如是觀。此中九喻。天親菩薩釋云。別喻九事。謂見．相．識．器．身．受．過．現．未世故說九喻。各依別義。不可會同。釋頌異故。中邊論說八喻。通依他．所執二性。似喻依他。實喻所執。亦不相違。

The fifth fascicle of the She dasheng lun explains eight similes to illustrate the dependent nature. Why is it that, when there is no external object, conceptually constructed [phenomena] clearly manifest like objects of cognitive domain? To dispel this doubt, it speaks of the simile of an illusion. Just as an illusory elephant appears although there is actually no real elephant, so too is the dependent nature as an objective cognitive domain: although the six āyatanas of cognitive objects such as form do not exist, when conceptually constructing them, they appear as if there were six āyatanas of cognitive objects. Asvabhāva himself later explains this as arising from doubt concerning internal things. Various masters explain that this refers to doubts arising concerning the forms, sounds, fragrances, and so on of the internal body, and therefore it speaks of the simile of an illusion. Bodhisattva Vasubandhu gives two alternative explanations. His second explanation says that the simile of an illusion here is to eliminate the six internal bases, namely the eye and so on. For example, just as an illusory elephant, though not existing in reality, appears and can be apprehended, on this basis we can evaluate Asvabhāva's 'six āyatanas of cognitive objects such as form' as not being the six external āyatanas of form, sound, fragrance, and so on, but rather the six internal āyatana dharmas of the eye and so on. Because the eye and so on are physical forms, it says 'form and so on'. Saying 'the six bases of form and so on' also poses no hindrance in principle. If that were not so, what difference would there be from that which is eliminated in the second [simile]? An ancient explanation says that the first is the essence of the sensory data, and the second is the container world; thus the two differ. Furthermore, just as when a mirage wavers there is actually no water and yet the perception of water arises, the external container world is also just like this. Furthermore, just as in a dream the collection of citta and caitasikas arising from sleep is extremely obscure, and although there are no diverse objective items such as women, there is an experience of agreeable and disagreeable objects, waking consciousness is also like this. Furthermore, just as in a reflection in a mirror and the like one turns back to see the original entity (bimba) and claims, 'Now I see a distinct reflection,' yet this reflection actually does not exist at all, so too, using as a condition the original entity of wholesome or unwholesome volitional karma of the un-concentrated states (asamāhita-bhūmi), the reflection-result arises in just the same way. The Cheng weishi lun says 'reflection in a mirror'. Furthermore, just as with a shadow, because a shadow puppeteer obscures the light, various shadows arise, so too in the concentrated states and so on, various consciousnesses operate distinctively where there is no real object. Furthermore, just as an echo actually has no sound and yet makes the listener seem to hear multiple kinds of linguistic cognitive domains, so too is the verbal karma of various speech. Furthermore, just as with the moon in the water, because of the moist, slippery, and clear nature of water, although there is no moon, a moon can be apprehended, so too the mind associated with various samādhis, whose nature is moist and clear from being perfumed by taking the cognitive domain of real objects as its condition, operates as if there were a real object although it has no cognitive domain of a real object. What difference is there between this and the fourth [simile of] a reflection? There is a difference between the concentrated and un-concentrated states. Furthermore, just as with a phantom transformation, it is designated a phantom based on this transformation; although it has no real existence, the transformer is not deluded and diligently makes effort in what is to be transformed. The bodhisattva is also like this: although there are no conceptually constructed sentient beings, out of compassion for sentient beings of the dependent nature, he goes to their respective birthplaces and assumes a physical body. Asvabhāva explains: It should be known that here the similes have just so many objects of false attachment—namely, the distinctions between internal and external experiential objects, bodily karma, verbal karma, and the three kinds of mental karma of the un-concentrated states, of the concentrated states, and of the non-erroneous state. For these eight matters, the Buddhas, the World-Honoured Ones, taught eight kinds of similes. The wise who hear this teaching can correctly understand the meanings of both the concentrated and un-concentrated states. Here, the internal is revealed by the first simile of an illusion. The external is revealed by the second simile of a mirage. The distinctions in experiential objects are revealed by the third simile of a dream object. Bodily karma is revealed by the fifth simile of a shadow. Verbal karma is revealed by the sixth simile of an echo. Among the three kinds of mental karma, that of the un-concentrated states is revealed by the fourth simile of a reflection; that of the concentrated states is revealed by the seventh simile of the moon in the water; and that of the non-erroneous state is revealed by the eighth simile of a phantom transformation. Bodhisattva Vasubandhu gives two alternative explanations. His second explanation says: The simile of an illusion is taught to eliminate the six internal āyatanas, namely the eye and so on. The simile of a mirage is taught to eliminate the container world. The simile of a dream is taught to eliminate the experienced cognitive objects such as form, revealing that although forms and so on seen in a dream definitely do not exist, they can serve as causes to give rise to the distinction between agreeable and disagreeable experiences. The simile of a reflection is taught to eliminate the results of bodily karma, revealing that with wholesome and unwholesome karma as conditions, reflections of other forms arise. The simile of an echo is taught to eliminate the results of verbal karma, revealing that the cause of verbal karma induces results of verbal karma just like an echo. The simile of a shadow is taught to eliminate the results of mental karma of the un-concentrated states, revealing that the results obtained from this mental karma are just like a shadow. The simile of the moon in the water is taught to eliminate the results of mental karma of the concentrated states, revealing that the results of mental karma of the concentrated states are just like the moon in the water. The simile of a phantom transformation is taught to eliminate mental karma of the category of hearing [the Dharma]; 'the category of hearing' refers to what has been perfumed by hearing and reflection, and this reveals that the mind belonging to the category of hearing operates distinctively just like a phantom transformation. This meaning teaches the eight similes to eliminate internal and external experiential distinctions, the results of bodily and verbal karma, and the three kinds of mental karma. This differs from Asvabhāva. The Diamond Sūtra says: 'All conditioned dharmas / Are like stars, cataracts, lamps, / Illusions, dew, bubbles, / Dreams, lightning, and clouds; / One should view them thus.' Regarding the nine similes here, Bodhisattva Vasubandhu explains: They individually illustrate nine things—namely, the view, the sign, consciousness, the container world, the body, sensation, and the past, present, and future periods; therefore, nine similes are spoken. Because each relies on a distinct meaning, they cannot be conflated, since the explanations of the verse differ. The Madhyāntavibhāga-śāstra states that the eight similes apply to both the dependent and the conceptually constructed natures: the appearance illustrates the dependent, while the reality illustrates the conceptually constructed; this too is not contradictory.