華嚴經探玄記 15.34

15.34

第十如虛空忍中，四句同前，初喻相。《佛地論》喻清淨法界，以離差別相故。《中邊》等論喻圓成實性。此經及《大品》等喻一切法，以悉無性故。《十喻論》云「猶如虛空非可見法，以遠觀故，眼光迴轉則見縹色。一切諸法亦復如是，空無所有。以凡夫人，遠無流慧、棄捨實相，則見彼我男女等物，而實此物竟無所有。」一開義者，如第八地虛空有十義，具如前辨。《十喻論》中有四復次釋：初一約近無遠有、二約性淨謂染、三約無初中後、四約體實無物，廣釋如彼。《佛地論》亦十復次，如彼應知。此經中多門釋，如文可知。三亦有離有無等諸句，思准可知。四釋文中三：初明忍解、二「佛子如是菩薩」下明忍行、三「若菩薩」下顯忍德。亦可總分四，謂標、釋、結、歎。就釋中二：先明所解、後顯成忍。前中十句，以虛空十義喻十種法故。初一虛空無性義，同法界故；二不起義，喻剎從緣亦無起故；三一味義，喻法性無二故；四無行義，喻行即無行故；五無分限義，喻法無分別故；六無異義，喻佛力齊等故；七遍三際義，喻入理之禪盡三世故；八離言義，喻諸法自相不可說故；九無礙義，喻佛身不相障故，隨感則應故；十周遍義，喻法體普遍故。第二成忍中三：初總舉三業忍相齊空。二別顯空義類菩薩德，於中舉虛空十一義顯於菩薩十一種德。初一釋虛空等身；二三四三句釋空等忍智，初一體、後二用，於中向是因、成是果。五釋空等口，謂依無方所空亦海際畔。古人云：齊海水已上為虛空故。又云：大海雖廣，空容其際故也。六七二句釋空等身業。八釋空等口業。九釋空等心，以性淨故。後二句釋空等心業。三「何以故」下徵責釋成。責云：何因菩薩得虛空等三業耶？釋云：思惟自善根如虛空，依此得三業亦如空也。於中先舉十種善根皆如虛空，一分者，緣起二分中真分也。一量者，同理性故。二「不忘一切」下十句，明所得三業：初不忘等，意業；二遊行等，明身業；三普於十方等，明意業；四出生等，明口業。第四歎德用中有二十句：初十得十身、後十通三業，一一各有標、釋。此十身與前〈十行品〉十身，及〈離世間品〉十身，各有相攝可知。「得虛空際」下通三業皆如虛空中，初總顯含藏、次二別辨口業、次三別明意業。離貪欲故者，心淨故佛土淨也。次三別明身業，一用、二體、三相，謂諸根也。後一總結深。問：此七喻何別？答：幻等五以似有破實有，如化以不有有破似有，末後虛空以性相俱絕破於一切。又前六遣有會空多、依空立有少，後一遣有入空少、依空立有多。問：何須多喻？答：令理智明淨故、異門顯法故、義理堅固故。長行竟。

In the tenth, the forbearance like space, the four sections are the same as before. First, the characteristic of the simile. The Buddhabhūmi-śāstra uses it as a simile for the pure dharmadhātu because it is free of differentiated characteristics. Treatises such as the Madhyāntavibhāga use it as a simile for the pariniṣpanna nature. This sūtra and the Pañcaviṃśati-sāhasrikā-prajñāpāramitā use it as a simile for all dharmas because all lack inherent nature. The Shiyu lun says: 'Just as space is not a visible phenomenon, yet looking into the distance, when the vision turns back one sees a pale blue color. All dharmas are also just like this, empty and non-existent. Because worldly ordinary beings lack the outflow-free wisdom and cast aside true reality, they see that, self, male, female, and other entities, yet in truth these entities ultimately do not exist.' [Second], disclosing the meanings: as in the eighth bhūmi, space has ten meanings, fully explained as before. In the Shiyu lun there are four successive explanations: the first is in terms of non-existence nearby and existence far away; the second is in terms of the pure nature being called defiled; the third is in terms of lacking beginning, middle, and end; the fourth is in terms of its essence having no real entity—extensively explained as in that text. The Buddhabhūmi-śāstra also has ten successive explanations, which should be known as stated there. In this sūtra it is explained in many gates, which can be known from the text. Third, there are also various propositions [such as] freedom from existence and non-existence, which can be known by reflective inference. Fourth, explaining the text has three parts: first, clarifying the forbearance-understanding; second, from 'Sons of the Buddha, such a bodhisattva' onward, clarifying the forbearance-practice; third, from 'If a bodhisattva' onward, revealing the forbearance-virtues. It can also be divided generally into four: namely, presentation, explanation, conclusion, and praise. Within the explanation there are two: first, clarifying what is understood; second, revealing the accomplishment of forbearance. Within the former there are ten phrases, using the ten meanings of space to illustrate ten kinds of dharmas. The first, the meaning of space having no inherent nature, is because it is identical to the dharmadhātu; the second, the meaning of non-arising, is a simile for lands [arising] from conditions being likewise without arising; the third, the meaning of single flavor, is a simile for the non-duality of dharmatā; the fourth, the meaning of non-action, is a simile for practice being immediately non-action; the fifth, the meaning of having no demarcations, is a simile for dharmas being without discrimination; the sixth, the meaning of non-difference, is a simile for the Buddha's powers being equal; the seventh, the meaning of pervading the three periods, is a simile for the dhyāna of entering into the principle exhausting the three times; the eighth, the meaning of being free from words, is a simile for the own-characteristic of all dharmas being ineffable; the ninth, the meaning of unobstructedness, is a simile for the Buddha's bodies not obstructing one another, responding according to resonance; the tenth, the meaning of omnipresence, is a simile for the essence of dharmas being all-pervasive. In the second, the accomplishment of forbearance, there are three: first, generally citing the characteristics of forbearance of the three karmas as being equal to space. Second, individually revealing the meanings of space to analogize the bodhisattva's virtues, wherein eleven meanings of space are cited to reveal eleven kinds of virtues of the bodhisattva. The first one explains the body being equal to space; the second, third, and fourth—three phrases—explain the forbearance-wisdom being equal to space, the first being the essence and the latter two the function, wherein 'tending toward' is the cause and 'accomplishing' is the result. The fifth explains speech being equal to space, meaning relying on directionlessness, space also has the bounds of an ocean; ancients said: 'Level with the seawater and upward is space'; it is also said: 'Although the great ocean is vast, space contains its bounds.' The sixth and seventh—two phrases—explain bodily karma being equal to space. The eighth explains speech karma being equal to space. The ninth explains the mind being equal to space, because its nature is pure. The latter two phrases explain mental karma being equal to space. Third, from 'Why is that?' onward, raising an inquiry and explaining the accomplishment. The inquiry asks: 'For what reason does the bodhisattva attain the three karmas equal to space?' The explanation says: 'By contemplating their own roots of good as being like space, relying on this they attain the three karmas being likewise like space.' Herein, first ten kinds of roots of good are cited, all like space; 'one part' is the true part among the two parts of dependent origination. 'One measure' is because of being identical to the nature of the principle. Second, from 'not forgetting all' onward, ten phrases clarify the attained three karmas: first, 'not forgetting' and so forth is mental karma; second, 'traveling' and so forth clarifies bodily karma; third, 'pervasive throughout the ten directions' and so forth clarifies mental karma; fourth, 'producing' and so forth clarifies speech karma. In the fourth, praising the virtuous functions, there are twenty phrases: the first ten are attaining the ten bodies; the latter ten pervade the three karmas; each has its presentation and explanation. These ten bodies, and the ten bodies in the previous 'Chapter on the Ten Practices', as well as the ten bodies in the 'Chapter on Transcending the World', each subsume one another, as can be known. From 'attaining the bounds of space' onward, [explaining that] pervading the three karmas are all like space: first, generally revealing inclusion and containment; next, two individually distinguish speech karma; next, three individually clarify mental karma; 'because of being free from greedy desire' means because the mind is pure, the Buddha land is pure. The next three individually clarify bodily karma: the first is function, the second is essence, the third is characteristic, meaning the sense faculties. The last one generally concludes with its profundity. Question: How do these seven similes differ? Answer: The five [similes] such as illusion use seeming existence to refute real existence; [the simile] like an apparition uses non-existent existence to refute seeming existence; the final space [simile] uses the severance of both nature and characteristics to refute everything. Furthermore, the previous six largely dismiss existence to merge with emptiness and rarely establish existence based on emptiness; the latter one rarely dismisses existence to enter into emptiness and largely establishes existence based on emptiness. Question: Why is there a need for multiple similes? Answer: To cause wisdom concerning principle to become bright and pure, to reveal dharmas through different approaches, and to make the principles and meanings firm. The prose section is concluded.