翻譯名義集 3.287

3.287

凡夫沈迷，為物所轉，聽不出聲，見不超色，今列經論，令透聲色。如《智論》「問：『心心數法無形故，可言無邊。色是有形可見，云何無邊？』答：『無處不有，色不可得籌量遠近輕重，如佛說四大無處不有，故名為大。不可以五情得其限，不可以㪷秤量其多少輕重，是故言色無邊。復次，是色過去時，初始不可得，未來世中，無有恒河沙劫數限當盡，是故無後邊。初後邊無，故中亦無。無復邊名色相，是色分別破散，邊不可得，無有本相。』」又摩訶衍《寶嚴經》云：「譬如畫師，作鬼神像，即自恐懼。如是迦葉！諸凡夫人，自造色、聲、香、味、細滑之法，輪轉生死，亦復如是。」又《智論》云：「大歡喜菩薩作是念：『眾生易度耳！所以者何？眾生所著，皆是虛誑無實故。』譬如人有一子，喜不淨中戲，聚土為穀，以草木為鳥獸，而生愛著，人有奪者，嗔恚啼哭。其父知已，此子今雖愛著，此事易離耳，長大自休。何以故？此物非真故。菩薩亦如是，觀眾愛著不淨臭穢身及五欲，是無常種種苦因，如是眾生，得信等五根成就時，即能捨離。若小兒所著實是真物，雖復年至百歲，著之轉深，亦不能離。以諸法皆空，虛誑不實故，得無漏清淨智慧眼時，即能遠離所著，大自慚愧。譬如狂病，所作非法，醒悟之後，羞慚無顏。」仰望後賢，觀色如幻，於內外境，無取著焉。

Ordinary mortals are sunken in delusion, swayed by external objects; their hearing does not transcend sound, and their sight does not go beyond color. Now scriptures and treatises are cited to enable them to penetrate sound and color. For example, the Da zhidu lun asks: "'The mind and mental factors are formless, so they can be called boundless. Matter has form and is visible; how can it be boundless?' Answer: 'There is no place where it does not exist; matter cannot be measured in terms of distance or weight. Just as the Buddha said that the four great elements have no place where they do not exist, hence they are called "great." One cannot grasp their limits with the five senses, nor measure their quantity or weight with pecks and balances; therefore, matter is said to be boundless. Furthermore, in the past of this matter, its beginning cannot be found; in the future, it cannot be exhausted even in kalpas as numerous as the sands of the Ganges, therefore it has no latter bound. Since the beginning and latter bounds are absent, the middle is also absent. When there are no longer bounds, it is called the mark of matter; when this matter is analyzed and broken down, its boundaries cannot be found, and it has no intrinsic mark.'" Furthermore, the Mahāyāna Bao yan jing says: "Just as a painter draws the image of a ghost or spirit and immediately terrifies himself; so it is, Kāśyapa! All ordinary mortals create for themselves the phenomena of matter, sound, smell, taste, and tangibles, and cycle in birth and death in just the same way." Again, the Da zhidu lun states: "The Bodhisattva Mahāpramodya had this thought: 'Sentient beings are easy to deliver! Why is this? Because what sentient beings cling to is all deceptive and unreal.' For example, a person has a child who likes to play in filth, piling up earth as grain, and using grass and trees as birds and beasts, giving rise to attachment; if someone takes them away, he gets angry and cries. His father, knowing this, thinks: 'Although this child is now attached, it is easy to leave behind; when he grows up, he will naturally cease. Why is this? Because these things are not real.' The bodhisattva is also like this: seeing that the multitude is attached to the impure, foul body and the five desires, which are impermanent causes of various kinds of suffering. When such sentient beings complete the cultivation of the five faculties such as faith, they are immediately able to abandon them. If what the young child was attached to were truly real things, even if he reached the age of a hundred, his attachment would grow deeper and he could not leave it. Because all phenomena are empty, deceptive, and unreal, when one obtains the taintless, pure eye of wisdom, one can immediately leave behind what was clung to, feeling great shame. Just like a madman who performs improper acts, once awakened, he is full of shame and cannot show his face." We look forward to future sages contemplating matter as an illusion, holding no grasping or attachment toward internal and external sense realms.