華嚴經探玄記 15.28

15.28

第四如幻忍中作六門：一總明所喻。《攝論》幻喻所緣六處，下〈離世間品〉喻識蘊，《密嚴經》喻第八識，《般若論》喻外器世間，此經總喻世間出世間依正染淨等，《楞伽》中喻一切法，《掌珍論》直喻有為法，《大品》中乃至一法過涅槃我亦說言如幻如夢，故知文通為無為也。問：涅槃無為，何得如幻？答：意在絕見，故亦如幻。謂有無等見非見幻故，若見為幻亦非見幻，見幻若絕方為見幻，況有餘見。是故非幻之幻方是幻法，絕見之見方是見幻。取意思之，言說難及。二別開義門，如一幻兔有其五義：一所依之巾、二幻師術法、三所見幻兔、四兔生則是死、五愚小謂有。於中巾，喻所依如來藏；二幻師及術，喻能起因緣，如無明等；三幻兔之相，喻依他起性；四兔存則亡，喻依他無性；五凡小謂有，取為人法。問：術法成幻，非則是幻。若爾，果法是幻，因緣非幻。答：因緣亦依他，展轉皆是幻。問：若爾，幻師亦應是幻作。答：此中舉所作幻以喻一切，非謂即同。若不爾，喻即是法，何成喻況？《十喻論》引《德女經》佛言從幻樂器作幻樂音，從幻無明生幻行等。廣如彼說。三有無門，有三重：一於上四義各有有無。巾，性有相無，以為兔所隱故。二術，用有體無，以依巾無體故。三兔，相有實無，以實無而現故。四生即是無，死則是有，以無礙為一故。二由各有四句，思准可知。三四位互相對，如次交絡。門有四句，亦思准可知。四一異門，亦三重：一巾約自位辨，如巾有二義：一住自位義、二舉體成兔義。此二無二無不二，故非一異等。四句可知。餘三位各四句，亦准知之。二相對辨，如兔亦二義：一相差別、二體空義。此兔巾相對，非一非異，略有十句：一以巾上成兔義，及兔上相別義，此二合為一際，故名不異。此是以本隨末，就末明不異。經云「法身流轉五道名為眾生」等。《楞伽》云「如來藏受苦樂，與因俱，若生若滅」等。二以巾上住自位義，與兔上體空義，合為一際，名為不異。此是以末歸本，就本明不異。經云「一切眾生則如也，不復更滅」等。三以攝末所歸之本，與攝本所從之末，此二雙融無礙不異。此是本末平等，名為不異，以前二經文不相離故。四以所攝歸本之末，亦與所攝隨末之本，此二相奪，故名不異。此是本末雙泯明不異，以真妄平等異不可得故。五下明非一，以巾上住自位義，與兔上相差別義，此二本末相違相背，故名非一。《楞伽》云「如來藏不在阿梨耶識中，是故七識有生有滅。如來藏者，不生不滅此之謂也。」六巾上成㝹義，與㝹上體空義，此二本末相反相害，故名非一。《勝鬘經》云「七識不流轉，不受苦樂，非涅槃因；唯如來藏受苦樂」等。七以初相背與次相害，此二義別，故名非一。謂相背則各相背捨、相去懸遠，相害則相與敵對、親相食害，是故近遠非一，以前經文不相離故。八以極相害，俱泯而不泯；由極相背，俱存而不存。不存不泯，義為非一，此是成壞非一，以七識則空而是有故，真如則隱而是顯故。九上四非一，與四非異而亦非一，以義不雜故。十然亦不異，以理遍通故、法無二故。是故若以不異門取諸門，極相和會；若以非一門取諸門，極相違害。極違而極和者，是無障礙法也。三巾兔相對既爾，餘二及交絡諸句准之。五則入門有四門：一理事相則，謂巾兔無二故。經云「色則是空，空則是色」等。二二理相則，謂兔頭即巾、兔足亦即巾，二巾無別故名即。經云「眾生賢聖即如無別」。三以理從事名，說事相即，如兔頭巾不異足巾，故說頭即足。《無行經》云「若人欲成佛，勿壞於貪欲。諸法即貪欲，知是即成佛。」解云：應說諸法即空，何故乃云即貪欲者？以貪欲即空故，是故舉貪名取貪實。文意如此。四以理融事，二事相即，如兔頭無別有，即以巾為頭；巾體圓融故，全頭即是足。此經云「一即多、多即一」等。又此文云「深入如幻，於一法中解眾多」等。此約法性融通力也。五以緣起相由力，令二事亦相即，如幻師幻術力令多則一、一則多等故。〈賢首品〉云「或現須臾作百年，幻力自在悅世間」等。良以幻法虛無障礙，是故得自在也。如相即既爾，相入亦然。如異體既爾，同體亦然。如此門既爾，餘門亦然。竝思准可知。六釋文者，釋內三：先略、次廣、後成忍行。初中，先喻、後觀、「緣起」下法合。此依相入門以合如幻緣起，可知。二「菩薩」下廣中三，謂法、喻、合。初中七句：一分別剎；二解眾生界；三解緣起法界；四觀世間平等；五佛出世間亦如幻也；六佛入世間用常寂，故云不二入也；七不失利生，故云出生住持。喻中，初喻上眾生界、二「非樹」下喻剎等、三「非晝」下喻世間、四「非定」下通喻所餘門、五「種種」下結幻法體。謂種種非幻者，結幻無。若干幻非種種者，結若干非幻。是故幻體非是一切，但以幻故。示眾色者，既非物現物，明物則無物之物也。合中，初總；二「所謂」下別辨九種，以顯總中一切世間可知；三「菩薩」下成忍行，中有二：初稱法正觀、二「出生」下明起業用。前中八，初約眾生界，即是業煩惱世間。不起者，不作有解。不壞者，不作無解。又本來不起，亦無可壞。下竝准之。二約佛剎世間。三約法世間。四約三世世間。五不觀菩提等，亦約法世間。六佛興等，約成壞世間，謂佛出為成、涅槃稱為壞。七不住大願等，約行世間，謂不住大願是大智行、不取清淨等是大悲行。八無出無著，約流轉世間，謂不捨故無出，在中無著。二「出生」下明業，一約剎顯用而定知體真。二約眾生界。三法界。四三世世間。五出生陰等，明流轉世間用常寂；六度脫等，明行世間用。七知一切等，明法世間之用。八不著化等、九為眾生故等、十說過去等，竝明佛興世用，皆是理事無礙行故也。

Fourth, concerning the tolerance of conformity to illusion (māyopama-kṣānti), six gates are established: First, general explanation of what is illustrated by the metaphor. The Mahāyānasaṃgraha uses the illusion metaphor for the six sense spheres that are the objects of cognition; below, the "Chapter on Leaving the World" uses it for the aggregate of consciousness; the Ghanavyūha Sūtra uses it for the eighth consciousness; the Prajñāpāramitā-upadeśa uses it for the external vessel world; this sūtra generally uses it as a metaphor for the worldly and supramundane, dependent [environment] and proper [inhabitants], defiled and pure, and so forth; the Laṅkāvatāra uses it for all dharmas; the Karatalaratna directly uses it for conditioned dharmas; and the Pañcaviṃśatisāhasrikā Prajñāpāramitā even states that if there were a single dharma surpassing nirvāṇa, I would also say it is like an illusion and like a dream; hence we know the texts apply it universally to both conditioned and unconditioned dharmas. Question: Nirvāṇa is unconditioned; how can it be like an illusion? Answer: The intention is to terminate views; hence it is also [said to be] like an illusion. That is to say, views of existence and non-existence are not seeing the illusion; if one sees [it] as an illusion, that is still not seeing the illusion; only when seeing the illusion is terminated can it be seeing the illusion—how much more so for other views! Therefore, the illusion of non-illusion is truly the illusory dharma, and the seeing that terminates views is truly seeing the illusion. Reflecting on this conceptually, verbal discourse can hardly reach it. Second, specifically opening the doctrinal gates: just as a single illusory rabbit has five meanings: (1) the cloth on which it depends, (2) the magician's art and techniques, (3) the illusory rabbit that is seen, (4) that the rabbit's arising is just its death, and (5) that the foolish and childish consider it to exist. Therein, the cloth illustrates the tathāgatagarbha on which all depends; the magician and his art illustrate the conditioning causes that can produce it, such as ignorance and the like; the mark of the illusory rabbit illustrates the dependent nature (paratantra-svabhāva); that the rabbit vanishes in the very moment of its presence illustrates the absence of nature in the dependent; that the ordinary and childish consider it to exist illustrates grasping at self and dharmas. Question: The magical art produces the illusion, but is not itself the illusion. If so, then the resultant dharma is an illusion, while the causes and conditions are not illusions. Answer: Causes and conditions are also dependent; in reciprocal succession all are illusions. Question: If so, the magician should also be an illusory creation. Answer: Here the illusory production is raised to illustrate all things; it does not mean they are identical. Were it not so, the metaphor would be the dharma itself, so how could it constitute a metaphor? The Daśopadeśa quotes the Guṇavatī Sūtra where the Buddha says: from an illusory musical instrument, illusory musical sounds are produced; from illusory ignorance, illusory volitional formations arise, and so forth. It is broadly as explained there. Third, the gate of existence and non-existence has three tiers: (1) Within the above four meanings, each has existence and non-existence: the cloth has the existence of nature and non-existence of marks, because it is concealed by the rabbit; the art has the existence of function and non-existence of essence, because depending on the cloth it has no essence of its own; the rabbit has the existence of marks and non-existence of reality, because it appears while being devoid of reality; arising is immediately non-existence, and death is immediately existence, because their lack of obstruction renders them one. (2) Since each contains four propositions, they can be known by inference. (3) The four positions correspond to one another, intertwining in sequence; the gate has four propositions, which can also be known by inference. Fourth, the gate of identity and difference also has three tiers: (1) Distinguishing the cloth according to its own position: just as the cloth has two meanings—(a) the meaning of abiding in its own position, and (b) the meaning of its entire essence becoming the rabbit. These two are neither two nor not two; hence they are neither identical nor different, and so on; the four propositions can be known. The other three positions each have four propositions, which should also be known by inference. (2) Distinguishing through mutual relation: just as the rabbit also has two meanings—(a) difference in marks, and (b) emptiness of essence. The mutual relation of this rabbit and cloth is neither identical nor different, having briefly ten propositions: [1] Because the meaning of becoming the rabbit on the cloth and the meaning of distinct marks on the rabbit unite into a single limit, they are called not different. This is following the branches from the root, explaining non-difference based on the branches. The sūtra says: "The dharmakāya wandering through the five destinies is called a sentient being," and so forth. The Laṅkāvatāra says: "The tathāgatagarbha experiences suffering and pleasure, together with causes, whether arising or perishing," and so forth. [2] Because the meaning of abiding in its own position on the cloth and the meaning of emptiness of essence on the rabbit unite into a single limit, they are called not different. This is returning the branches to the root, explaining non-difference based on the root. The sūtra says: "All sentient beings are just suchness, and do not further perish," and so forth. [3] Because the root to which the branches return upon being gathered in and the branches that ensue from the root upon its being gathered in are mutually fused without obstruction, they are not different. This is the equality of root and branches being termed not different, because the two previous sūtra passages are not separated from one another. [4] Because the branches that are gathered in to return to the root and the root that is gathered in to follow the branches mutually displace each other, they are called not different. This is explaining non-difference through the mutual vanishing of root and branches, because true and deluded are equal and difference is unattainable. [5] Below, explaining non-identity: because the meaning of abiding in its own position on the cloth and the meaning of difference in marks on the rabbit mutually conflict and turn their backs on each other, they are called not identical. The Laṅkāvatāra says: "The tathāgatagarbha is not within the ālayavijñāna; therefore the seven consciousnesses have arising and perishing. What is called the tathāgatagarbha does not arise and does not perish—this is its meaning." [6] Because the meaning of becoming the rabbit on the cloth and the meaning of emptiness of essence on the rabbit are contrary to each other and mutually subvert each other, they are called not identical. The Śrīmālādevī Sūtra says: "The seven consciousnesses do not transmigrate, do not experience suffering and pleasure, and are not the causes of nirvāṇa; only the tathāgatagarbha experiences suffering and pleasure," and so forth. [7] Because the former mutual turning away and the latter mutual subversion differ in meaning, they are called not identical. That is, turning away means each turns away and abandons the other, being remotely apart; subverting means confronting each other and directly consuming and destroying each other; therefore the near and far are not identical, because the previous sūtra passages are not separated from each other. [8] Because through extreme subversion, both vanish yet do not vanish; because through extreme turning away, both are preserved yet are not preserved. Neither preserved nor vanished, they are not identical in meaning; this is non-identity of accomplishment and destruction, because the seven consciousnesses are empty yet existent, and true suchness is hidden yet manifest. [9] The above four non-identities and the four non-differences are also not identical, because their meanings are unconfused. [10] Yet they are also not different, because principle universally pervades and phenomena are not dual. Therefore, if one grasps the various gates through the gate of non-difference, they harmonize to the utmost; if one grasps the various gates through the gate of non-identity, they conflict to the utmost. That which conflicts to the utmost yet harmonizes to the utmost is the dharma without obstruction. (3) The mutual relation of cloth and rabbit being thus, the remaining two and the intertwined propositions should be inferred accordingly. Fifth, the gate of identity and entry (identity of essence and mutual penetration) has four [recte: five] gates: (1) Principle and phenomenon are mutually identical, meaning cloth and rabbit are not dual. The sūtra says: "Form is just emptiness, emptiness is just form," and so forth. (2) Two principles are mutually identical, meaning the rabbit's head is just the cloth, and the rabbit's feet are also just the cloth; because the two cloths are without distinction, it is called identical. The sūtra says: "Sentient beings and the worthy and noble are just suchness, without distinction." (3) Following phenomena in terms of principle, phenomenality is said to be mutually identical: just as the cloth of the rabbit's head is not different from the cloth of its feet, the head is therefore said to be the feet. The Nirvikalpa Sūtra says: "If a person wishes to accomplish Buddhahood, let him not destroy greed. All dharmas are just greed; knowing this is accomplishing Buddhahood." Explanation: It should have said all dharmas are just empty; why does it say they are just greed? Because greed is just empty; therefore it mentions the name of greed to grasp the reality of greed. Such is the meaning of the text. (4) Resolving phenomena through principle, two phenomena are mutually identical: just as the rabbit's head has no separate existence and takes the cloth as head, because the essence of the cloth is perfectly interfused, the entire head is just the feet. This sūtra says: "One is just many, many is just one," and so forth. Also, this text says: "Deeply penetrating the illusion-like, within one dharma understanding the manifold," and so forth. This is by the power of the interfusion and universal penetration of the dharmatā. (5) By the power of mutual reliance in dependent origination, two phenomena are also caused to be mutually identical: just as the power of the magician's magical art causes the many to be one and the one to be many, and so forth. The "Chapter on the Chief of the Virtuous" says: "Or manifesting an instant as a hundred years, the power of illusion acts freely to delight the world," and so forth. Truly, because illusory dharmas are empty and free from obstruction, they attain sovereignty. Just as mutual identity is thus, mutual entry is also so. Just as different essences are thus, the same essence is also so. Just as this gate is thus, the remaining gates are also so. All can be known by inference. Sixth, explaining the text: the explanation contains three parts: first brief, next broad, and finally the accomplishment of the practice of tolerance. In the first part, there is first the metaphor, next the contemplation, and from "dependent origination" onward the application to the dharma. This applies to the illusion-like dependent origination according to the gate of mutual entry, which can be known. Second, in the broad section from "bodhisattva" onward, there are three parts: dharma, metaphor, and application. In the first part, there are seven clauses: (1) distinguishing lands; (2) understanding the realm of sentient beings; (3) understanding the dharmadhātu of dependent origination; (4) contemplating the equality of the world; (5) the Buddha's appearance in the world is also like an illusion; (6) the Buddha's entry into the world has an ever-quiescent function, hence called non-dual entry; (7) not losing the benefit of sentient beings, hence called generating and sustaining. In the metaphor, the first illustrates the realm of sentient beings above; the second, from "not a tree" onward, illustrates lands and so forth; the third, from "not daytime" onward, illustrates the world; the fourth, from "not fixed" onward, universally illustrates the remaining gates; the fifth, from "various" onward, concludes with the essence of the illusory dharma. Saying that the various are not illusion concludes that illusion is non-existent. That the several illusions are not various concludes that the several are not illusion. Therefore, the essence of illusion is not all things; it is only because of illusion. Manifesting various forms means, since it is not a thing yet manifests a thing, it clarifies that the thing is a thing without thinghood. In the application, first is the general; second, from "namely" onward, specifically distinguishes nine kinds to clarify all worlds within the general, which can be known; third, from "bodhisattva" onward, accomplishes the practice of tolerance, containing two parts: first the correct contemplation in accordance with the dharma, and second, from "producing" onward, clarifying the arising of karmic function. In the former, there are eight: (1) in terms of the realm of sentient beings, which is the world of karma and afflictions: "not arising" means not generating the understanding of existence; "not destructible" means not generating the understanding of non-existence; moreover, originally unarisen, there is also nothing to be destroyed; the following are all to be inferred accordingly; (2) in terms of the world of Buddha lands; (3) in terms of the world of dharmas; (4) in terms of the world of the three times; (5) "not contemplating bodhi" and so forth is also in terms of the world of dharmas; (6) "the arising of Buddhas" and so forth is in terms of the world of formation and destruction, where the Buddha's appearance is called formation and nirvāṇa is called destruction; (7) "not abiding in great vows" and so forth is in terms of the world of practice, where not abiding in great vows is the practice of great wisdom, and not grasping purity and so forth is the practice of great compassion; (8) "without departure and without attachment" is in terms of the world of transmigration, meaning through not abandoning there is no departure, and being within it there is no attachment. Second, from "producing" onward clarifies functions: (1) revealing function in terms of lands while definitively knowing the reality of the essence; (2) in terms of the realm of sentient beings; (3) the dharmadhātu; (4) the world of the three times; (5) "producing the aggregates" and so forth clarifies that the function of the world of transmigration is ever quiescent; (6) "delivering" and so forth clarifies the function of the world of practice; (7) "knowing all" and so forth clarifies the function of the world of dharmas; (8) "not attached to transformation" and so forth, (9) "for the sake of sentient beings" and so forth, and (10) "expounding the past" and so forth together clarify the function of the Buddha's appearance in the world—all being practices of the non-obstruction of principle and phenomena.