大方廣佛華嚴經搜玄分齊通智方軌 4.40

4.40

Fourth, explaining the text. This text has three parts: first, a general listing of names; second, the explanations; third, the verses repeating in praise. The first part has six: first, the general proclamation; second, praising the superior marks of the causes and fruits that constitute the tolerances—cause and fruit make two; third, asking questions; fourth, listing the names; fifth, concluding from "these are called" onward; sixth, citing the shared teaching of all buddhas to establish proof. The second part, explaining the text, has two: first, distinguishing; next, concluding. Among these ten tolerances, the first two are subsumed under preparatory application; the next, the tolerance of non-arising, is subsumed under the fundamental essence; the latter seven are subsumed under subsequent cognition. In terms of stages, conforming to sound is the third bhūmi and below; conforming tolerance is the fourth, fifth, and sixth bhūmis; the tolerance of non-arising is the seventh bhūmi and above; the latter seven tolerances are the ninth bhūmi and above; if taken generally throughout time, they are all equal. Among these tolerances, the first three derive their names from mind and object; the latter seven receive their titles from metaphors. In the specific explanations, the first tolerance has three: first, presenting; next, explaining; third, concluding. Second, conforming tolerance: its three phrases are the same as before. Third, non-arising, has three, also the same as before. Within the second explanation there are three: first, proposing; next, questioning; third, answering. The sequence in which the marks of the latter seven tolerances arise is as in the treatise. What is the meaning of this? The doubter says: If dharmas do not exist, how do they manifest? The sūtra says: "Like an illusion." The doubter says: Illusory dharmas do not arise, yet grasping consciousness does; worldly dharmas are not like this, so how are they the same? Therefore the sūtra says: "Like a mirage, which also gives rise to a thirsty mind." The doubter says: That mirage cannot be enjoyed and used; worldly dharmas are not like this, so how are they the same? Answer: Like a dream. The doubter says: In a dream, one who is awake does not hear those sounds; worldly dharmas are shared by both the noble and the ordinary, so how are they the same? Answer: Like an echo: although shared, it is not real. The doubter says: An echo is obtained right in front of one without benefit; worldly dharmas are not like this, so how is this so? Answer: Like lightning: it has no agent, yet upon contact its illumination has function. The doubter says: If lightning has function, it is a real dharma. Answer: Like a phantom benefiting sentient beings: how could it be real? The doubter says: If everything is nonexistent, who can create phantoms? Answer: Like space bringing about all forms: how could it be existent? Fourth, illusion: the text has three: first, questioning; next, answering; third, concluding. The text of the answer has two: first, distinguishing the dharmas observed; this text has three: first, presenting generally; second, distinguishing the marks of contemplation from "bodhisattvas, etc." onward; third, broadly distinguishing the illusory marks from "just as an illusion or apparition" onward, which has two texts: metaphor and application. Second, distinguishing the practice of tolerance from "bodhisattvas contemplate" onward; this text has two: first, preparatory tolerance; second, tolerance attained subsequently from "produce" onward. Fifth, the tolerance like a mirage has three: first, questioning; next, answering; third, concluding. The text of the answer has four recognizable texts: dharma, metaphor, application, and distinguishing the marks of contemplation. Sixth, dream tolerance: its text is the same as mirage tolerance and can be understood. Seventh, echo tolerance, has three: first, questioning; next, answering; third, concluding. The text of the answer has two metaphors, each having three texts: dharma, metaphor, and application; the former is benefiting oneself, the latter is benefiting others. Eighth, lightning tolerance, has three: first, questioning; next, answering; third, concluding. The second text has four: first, dharma; next, the metaphor from "a non-practicing bodhisattva" onward; third, the conclusion from "this is called" onward; fourth, distinguishing the superior function of benefits from "if a bodhisattva" onward. In the second metaphor there are two metaphors: the first turns toward the principle's essence; the second turns toward the phenomenal function; each has three texts—dharma, metaphor, and application—which can be understood. Ninth, phantom tolerance, has two: first, questioning; next, answering. The answer has five: first, one explanation by dharma; next, metaphor; third, application from "in this way, bodhisattvas dwell in" onward; fourth, conclusion from "this is" onward; fifth, clarifying the function and benefit from "disciples of the Buddha, when a bodhisattva accomplishes this tolerance" onward. The first text, on dharma, has two: first, clarifying what is known of the essence of practice; second, concluding the sovereign arising of function from what is known from "disciples of the Buddha, this is" onward. In the application there are three: first, general application; second, distinguishing the marks from "not clinging to the world" onward, which can also reveal the comportment of practice by correlating dharma and metaphor; from "just like a phantom" onward, dharma and metaphor together conclude the superior function and benefit. Tenth, in the tolerance of empty space there are two: first, questioning; next, answering. The text of the answer has five: first, ten lines clarifying the essence of tolerance, each and every line having both dharma and metaphor; second, seven lines concluding the practice of tolerance from "disciples of the Buddha, such a bodhisattva" onward; third, using a metaphor again to illustrate the essence of practice from "just like empty space" onward, using the applied metaphor to complete the virtues of the previous tolerance; fourth, concluding from "this is called" onward; fifth, distinguishing the function and benefit of the practice of tolerance from "if a bodhisattva accomplishes the body without coming" onward. In the first ten lines, one is general and nine are specific, as can be understood. Third, broadly using metaphors to illustrate the practice of tolerance: the text has two: first, eleven lines clarifying the completion of practice; second, explaining the completion of the practice of tolerance from "why?" onward. This text of the answer has two; this meaning is difficult to comprehend, reflect upon it. What is it? The doubter says: If dharmas are like space, there are two doubts here: first, the essence of space is nonexistent, and things and dharmas might also be like this; second, just as worldly phenomena are empty and separate things dependently manifest, dharmas might also be like this, having a separate and different space. The marks of the answer can be understood. Third, the repeating verses have a text of one hundred twenty-nine verses: the first ten praise the tolerance of sound; the next ten praise conforming tolerance; the next ten praise the tolerance of non-arising; the next ten praise illusion tolerance; the next ten praise mirage tolerance; the next fifteen praise dream tolerance; the next seventeen praise echo tolerance; the next twenty lines in seven-character verse praise lightning tolerance; the next ten praise phantom tolerance; the next ten praise empty space; the next seven are a general hymn of praise concluding and extolling the text to reveal the benefits of tolerance.