大方廣佛華嚴經疏 14.15

14.15

第二喻況，略有二意：一以此四喻通釋諸法不相知言、二別對前文諸不相知兼通前設難。今初，以四大為喻，然各上三句喻況、下句法合。然此四喻各顯一義：一依水有流注、二依火焰起滅、三依風有動作、四依地有任持。法中四者，一依真妄相續、二依真妄起滅、三妄用依真起、四妄為真所持。然此法喻一一各有三義：一唯就能依、二依所依、三唯所依。今初喻中，唯就能依者流也。然此流注有十義不相知而成流注：一前流不自流，由後流排故流，則前流無自性故不知後。二後流雖排前而不到於前流，故亦不相知。三後流不自流，由前流引故流，則後流無自性，故不能知前。四前流雖引後而不至後，故亦不相知。五能排與所引無二，故不相知。六能引與所排無二，故不相知。七能排與所排亦無二，故不相知。八能引與所引亦無二，故不相知。九能排與能引不得俱，故不相知。十所排與所引亦不得俱，故不相知。是則前後互不相至，名無自性。只由如此無知無性方有流注，則不流而流也。肇公云「江河競注而不流」，即其義也。然上云前後者，通於二義：一生滅前後，謂前滅後生互相引排。二此彼前後，即前波後波。小乘亦說當處生滅，無容從此轉至餘方，而不知無性緣起之義耳。二依所依者，謂前流後流各皆依水，悉無自體不能相知，然不壞流相故說水流。三唯所依者，流既總無，但唯是水，前水後水無二性故，無可相知，是則本無有流而說流也。二法中三義者，一流喻能依妄法、二妄依真立、三妄盡唯真。初中，妄緣起法似互相藉，各不能相到，悉無自性，故無相知，是則有而非有也。二依所依者，謂此妄法各各自虛、含真方立，何有體用能相知相成？即由此無知無成含真故有，是則非有而為有也。三唯所依者，謂能依妄法逈無體用，唯有真心挺然顯現。既無彼此，何有相知？正由此義，妄法有即非有，以非有為有。復說真性隱即非隱，以非隱為隱。此上三意即三種答，答上三種問，思之。何故以水喻真心者？以水有十義同真性故。一水體澄清，喻自性清淨心。二得泥成濁，喻淨心不染而染。三雖濁不失淨性，喻淨心染而不染。四若澄泥淨現，喻真心惑盡性現。五遇冷成氷而有硬用，喻如來藏與無明合成本識用。六雖成硬用而不失軟性，喻即事恒真。七煖融成軟，喻本識還淨。八隨風波動不改靜性，喻如來藏隨無明風波浪起滅，而不變自不生滅性。九隨地高下排引流注而不動自性，喻真心隨緣流注而性常湛然。十隨器方圓而不失自性，喻真如性普遍諸有為法而不失自性。略辨十義，少分似真，故多以水為喻。此義見文雖似不具，而大通眾經。

Second, the illustrative metaphors briefly have two meanings: first, using these four metaphors to comprehensively explain the statement that all dharmas do not know one another; second, separately matching them against the various instances of non-knowing in the preceding text, and also resolving the earlier objections. First, the four great elements are taken as metaphors; the first three lines of each [verse] are the metaphor, and the concluding line is the application to dharmas. These four metaphors each illuminate one meaning: (1) relying on water, there is continuous flowing; (2) relying on fire, flames arise and cease; (3) relying on wind, there is movement and action; (4) relying on earth, there is sustaining and supporting. The four [meanings] among dharmas are: (1) relying on the succession of the true and the false; (2) relying on the arising and ceasing of the true and the false; (3) false functions arising reliant on the true; (4) the false being sustained by the true. Yet each of these metaphors and dharmas has three meanings: (1) solely with respect to what relies [on the support]; (2) relying on the support; (3) solely the support. In the first metaphor, what pertains solely to what relies is the flowing. This continuous flow has ten senses of not knowing each other yet forming a continuous flow: 1. The prior flow does not flow of itself; it flows because it is pushed by the subsequent flow, so the prior flow lacks self-nature and therefore does not know the subsequent. 2. Although the subsequent flow pushes the prior, it does not reach the prior flow, and therefore they also do not know each other. 3. The subsequent flow does not flow of itself; it flows because it is drawn along by the prior flow, so the subsequent flow lacks self-nature and therefore cannot know the prior. 4. Although the prior flow draws the subsequent, it does not reach the subsequent, and therefore they also do not know each other. 5. What can push and what is drawn along are not two, and therefore they do not know each other. 6. What can draw along and what is pushed are not two, and therefore they do not know each other. 7. What can push and what is pushed are also not two, and therefore they do not know each other. 8. What can draw along and what is drawn along are also not two, and therefore they do not know each other. 9. What can push and what can draw along cannot coexist, and therefore they do not know each other. 10. What is pushed and what is drawn along also cannot coexist, and therefore they do not know each other. Thus, the prior and subsequent mutually do not reach each other; this is called lacking self-nature. It is precisely due to such absence of knowing and absence of self-nature that continuous flowing exists; thus there is flowing without flowing. Master Zhao said, 'Rivers race onward and do not flow'—that is this very meaning. However, what was called above 'prior and subsequent' applies to two meanings: first, prior and subsequent in arising and ceasing, meaning that the ceasing of the prior and the arising of the subsequent mutually draw along and push [each other]; second, prior and subsequent as this and that, which are the prior waves and subsequent waves. The Hīnayāna also speaks of arising and ceasing in that very place, having no possibility of moving from here to another place, yet it does not understand the meaning of pratītyasamutpāda without self-nature. Second, relying on the support means that both the prior flow and the subsequent flow each rely on water; completely lacking an intrinsic essence, they cannot know each other, yet without destroying the marks of flowing, it is spoken of as the flowing of water. Third, solely the support means that since the flow is entirely non-existent, it is merely water alone; because the prior water and subsequent water are not of two natures, there is nothing that can be known; thus originally there is no flow, yet it is spoken of as flowing. The three meanings within the dharmas are: 1. the flow illustrates the relying false dharmas; 2. the false is established reliant on the true; 3. when the false is exhausted, there is only the true. In the first, false pratītyasamutpāda dharmas appear to depend mutually on one another, yet each cannot reach the other and all lack self-nature; therefore there is no mutual knowing; thus they exist yet are non-existent. Second, relying on the support means that these false dharmas are each empty of themselves and are established only by harboring the true; how could they have essence or function able to know each other and accomplish each other? It is precisely through this absence of knowing and absence of accomplishment, by harboring the true, that they exist; thus they are non-existent yet exist. Third, solely the support means that the relying false dharmas are utterly devoid of essence and function, and only the true mind stands forth clearly revealed. Since there is neither this nor that, how could there be mutual knowing? Precisely through this meaning, false dharmas, existing, are immediately non-existent, taking non-existence as existence. Furthermore, it is said that the true nature, hidden, is immediately unhidden, taking non-hiddenness as hiddenness. These three meanings above are the three kinds of answers answering the three kinds of questions above; reflect on this. Why is water used to illustrate the true mind? Because water has ten meanings identical to the true nature: 1. The essence of water is clear and pure, illustrating the intrinsically pure mind. 2. Meeting mud, it becomes turbid, illustrating the pure mind being defiled without being defiled. 3. Although turbid, it does not lose its pure nature, illustrating the pure mind being defiled yet undefiled. 4. If the mud settles and the clear [water] appears, this illustrates the true mind when delusions are exhausted and its nature appears. 5. Encountering cold, it turns to ice and has the function of hardness, illustrating the tathāgatagarbha combining with ignorance to form the function of the fundamental consciousness. 6. Although it forms the function of hardness, it does not lose its soft nature, illustrating that phenomena are ever true. 7. Warmth melts it into softness, illustrating the fundamental consciousness returning to purity. 8. Following the wind, waves surge without altering its tranquil nature, illustrating the tathāgatagarbha surging and ceasing in waves following the wind of ignorance, yet without changing its own nature of neither arising nor ceasing. 9. Following the elevations and depressions of the land, it pushes and draws in continuous flow without moving its own nature, illustrating the true mind flowing in accordance with conditions while its nature is ever serene. 10. Conforming to square or round vessels without losing its own nature, illustrating that the nature of tathatā pervades all conditioned dharmas without losing its own nature. Briefly discerning these ten meanings, it is somewhat similar to the true, and therefore water is frequently used as a metaphor. Although this meaning does not seem fully stated in the text, it broadly accords with many sūtras.