翻譯名義集 5.138

5.138

【九喻】《方等如來藏經》佛為金剛藏菩薩說一法九喻，具有十文。經云：「我以佛眼，觀一切眾生。諸煩惱中，有佛智眼，有如來身，結加趺坐，儼然不動。」下有九翻長行偈頌（《寶性論》、《佛性論》具釋，圭山疏引，今略錄示）。一偈云，譬如萎變華（論云：貪煩惱亦爾，初樂後不樂），其華未開敷，天眼者觀見，如來身無染（此法身體）。二云，譬如巖樹蜜（說一味法），無量蜂圍繞（論云：群蜂為成蜜，嗔心齧諸人），善方便取者，先除彼眾蜂。三云，譬如彼粳糧（說種種法），穅𥢶未除蕩（論云：如是癡心纏，不見內堅實），貧者猶賤之，謂為可棄物。四云，如金在不淨（真如不變），隱沒莫能見（論云：增上貪嗔癡。圭山云：上三種子，今喻麤顯現行，發身口意，造一切業，故云增上），天眼者乃見，即以告眾人。五云，譬如貧人家（根本無明無覆無記，未有愛惡之相，名無明住地），內有珍寶藏（法身為萬德所依），主既不知見，寶復不能言。六云，譬如菴羅果（此喻見惑），內實不毀壞（報化身佛性），種之於大地，必成大樹王。七云，譬如持金像（出纏法身），行詣於他方，裹以穢弊物（此喻思惑），棄之於曠野。八云，譬如貧女人，色貌甚醜陋（喻八不淨地垢），而懷貴相子，當為轉輪王（喻成報身）。九云，譬如大冶鑄，無量真金像（喻成化身），愚者自外觀，但見焦黑土（八九十淨地諸垢）。又魏譯《金剛》云：「一切有為法，如星翳燈幻，露泡夢電雲，應作如是觀。」《彌勒頌》曰：「見相及於識，器身受用事；過去現在法，亦觀未來世。」論釋曰：譬如星宿，為日所映，有而不現。能見心法，亦復如是（此譬相分）。又如目有翳，則見毛輪等色，觀有為法，亦復如是，以顛倒見故（此譬相分，大雲釋曰：此喻若執在意，見實我法，此翳配在第七，以常行故。圭山云：既在第七，即知是見分。毛輪喻我法，我法即第七家，相分是第八也）。又如燈，識亦如是，依止貪愛法住故（此喻識體）。又如幻，所依住處，亦復如是，以器世間種種差別，無一體實故（此譬器）。又如露，身亦如是，以少時住故（此譬身）。又如泡，所受用事亦如是，以受想因三法不定故（此喻受用事故）。又如夢，過去法亦如是，以惟念故（此喻過去法）。又如電，現在法亦如是，以剎那不住故（譬現在法）。又如雲，未來法亦如是，以於子時阿梨耶識，為一切法為種子根本故（此譬未來法）。

[Nine Similes] In the Tathāgatagarbha-sūtra, the Buddha spoke for the bodhisattva Vajragarbha on the one dharma and nine similes, comprising ten passages. The sūtra says: 'With the Buddha eye, I contemplate all sentient beings. Within all their defilements, there is the Buddha's eye of wisdom, there is the Tathāgata's body, sitting cross-legged, dignified and motionless.' Below, there are nine turns of prose and verse (the Ratnagotravibhāga and the Buddhagotrōpadeśa explain them in full, and Guifeng's commentary cites them; here they are briefly recorded and shown). The first verse says: For example, like a wilted and faded flower (the treatise says: the defilement of greed is also like this, joyful at first, not joyful later), its petals have not yet unfolded, yet one with the divine eye observes and sees that the Tathāgata's body is untainted (this is the essence of the dharmakāya). The second says: For example, like honey in a cliff tree (explaining the one-taste Dharma), surrounded by countless bees (the treatise says: the swarm of bees works to make honey, and with an angry mind stings people), one who is skilled in means to take it first removes those many bees. The third says: For example, like non-glutinous grain (explaining various dharmas), whose husk and chaff have not been removed (the treatise says: thus bound by the mind of ignorance, one does not see the inner firmness), the poor still look down on it, considering it something to be discarded. The fourth says: Like gold in filth (true thusness does not change), submerged so that none can see it (the treatise says: predominant greed, anger, and delusion; Guifeng says: the above three are seeds; here it illustrates coarse, manifest active states that initiate body, speech, and mind, generating all karma, hence called predominant), one with the divine eye sees it and immediately tells the people. The fifth says: For example, like a poor man's house (fundamental ignorance is non-obscured and neutral, having not yet the marks of love and hate, named the ground of ignorance's abiding), within which there is a treasure store (the dharmakāya is the locus upon which the myriad virtues rely), the master neither knows nor sees it, nor can the treasure speak. The sixth says: For example, like an āmra fruit (this illustrates the delusion of views), whose inner seed is not destroyed (the Buddha-nature of the reward and transformation bodies), planted in the great earth, it will surely become a great king of trees. The seventh says: For example, like holding a golden statue (the dharmakāya emerged from bondage), traveling to another region, wrapped in soiled and tattered rags (this illustrates the delusion of thought), discarded in a wilderness. The eighth says: For example, like an impoverished woman whose appearance is extremely ugly (illustrating the defilements of the eight impure stages), yet who is pregnant with a noble child destined to become a wheel-turning king (illustrating the perfection of the saṃbhogakāya). The ninth says: For example, like a great foundry casting countless statues of pure gold (illustrating the perfection of the nirmāṇakāya), the foolish looking from the outside see only scorched black earth (illustrating the various defilements of the eighth, ninth, and tenth pure stages). Furthermore, the Wei translation of the Vajracchedikā says: 'All conditioned dharmas are like stars, cataracts, lamps, illusions, dew drops, bubbles, dreams, lightning, and clouds; one should view them like this.' Maitreya's verse says: 'The seen, the mark, and consciousness; the vessel, the body, and objects of enjoyment; dharmas of past and present, and one also contemplates the future world.' The commentary explains: For example, like the stars eclipsed by the sun, existing yet not appearing; the mental dharma of that which can see is also like this (this illustrates the subjective aspect). Furthermore, like eyes with cataracts seeing hair-tufts and other forms, contemplating conditioned dharmas is also like this, because of inverted views (this illustrates the objective aspect; Dayun explains: this simile, if held in the manas, sees real self and dharmas, so this cataract corresponds to the seventh consciousness, because it acts constantly. Guifeng says: since it is in the seventh, one knows it is the subjective seeing-portion. The hair-tufts illustrate self and dharmas; self and dharmas belong to the seventh, while the objective aspect belongs to the eighth). Furthermore, like a lamp, consciousness is also like this, because it abides relying on grasping and craving dharmas (this illustrates the substance of consciousness). Furthermore, like an illusion, the place of reliance and abiding is also like this, because the various distinctions of the vessel world lack any single substantial reality (this illustrates the vessel). Furthermore, like dew, the body is also like this, because it abides for only a short time (this illustrates the body). Furthermore, like a bubble, objects of enjoyment are also like this, because the three dharmas of feeling, perception, and cause are unfixed (this illustrates objects of enjoyment). Furthermore, like a dream, past dharmas are also like this, because they are only recollections (this illustrates past dharmas). Furthermore, like lightning, present dharmas are also like this, because they do not abide for an instant (illustrating present dharmas). Furthermore, like clouds, future dharmas are also like this, because in the seed-time the ālayavijñāna serves as the seed-root for all dharmas (this illustrates future dharmas).