西方合論 2.13

2.13

六、穢相空者，如《智論》曰：「譬如人有一子，喜在不淨中戲，聚土為穀，以草木為鳥獸，而生愛著。人有奪者，瞋恚啼哭。其父知已，思惟此子今雖愛著，此事易離，小大自休。何以故？此物非真故。菩薩亦如是，觀眾生愛著不淨臭身，及種種五欲；若信等五根成就時，即能捨離。若小兒所著實是真物，雖復年至百歲，著之轉深；若眾生所著物實有者，雖得五根，亦不能捨；以諸法皆空，誑不實故，故得捨離。」如來為眾生說淨土亦爾，以眾生所著非實，即易為訓化故。如人少時悅色、壯歲營官、老年嗜利，若是實可好著，不應年變月易。以變易故，說淨土時，亦悅、亦營、亦嗜，如夢中人，喚之即醒；若夢實者，雖喚無益。以俱非實，是故諸佛為一切眾生說如是法門。

Sixth, the emptiness of impure marks: As the *Dàzhìdù lùn* says: “Suppose a man has a son who enjoys playing in filth, heaping up dirt as grain and using grass and wood as birds and beasts, cherishing them deeply. If anyone takes them away, he cries in anger. The father sees this and thinks: ‘Although this child currently cherishes them, this is easily relinquished; when he grows a little older, he will naturally stop. Why? Because these things are not real.’ The bodhisattva is also like this: observing that sentient beings cherish an impure, foul body and various five desires, once their five faculties, such as faith, are perfected, they can renounce them. If what the child clung to were real, even at a hundred years old his attachment would only grow deeper. If the things sentient beings clung to were truly existent, even if they attained the five faculties, they would be unable to abandon them. Because all phenomena are empty, deceptive, and unreal, they can be abandoned.” The Tathāgata’s expounding of the Pure Land to sentient beings is also like this: because that which sentient beings cling to is unreal, they are easily guided and transformed. It is like a person who in youth delights in beauty, in prime of life pursues official rank, and in old age craves profit. If these things were truly worth clinging to, they would not change with the months and years. Because they change, when the Pure Land is taught, they also delight in it, pursue it, and crave it, like a person in a dream who awakens as soon as he is called; if the dream were real, calling him would be of no avail. Because both are unreal, the Buddhas expound such a Dharma gate to all sentient beings.