大方廣佛華嚴經疏 46.31

46.31

第四如幻忍。釋中，先略、後廣。略中二：先了幻緣相、後「此菩薩」下成就忍行。今初，有三：初指法同喻；次從因緣起者，彰幻所由，由緣生不實故；後「於一法」下顯其幻相。初一切法即是所喻，所喻通局已見上文。此意明通，通為無為。故《大品》云「設有一法過涅槃者，我亦說言如夢如幻。」涅槃雖真，從緣顯故、遣著心故。廣中合云了世如幻，則似有為；然有法世亦通無為，此為有為所隱覆故，所以名世。故後云「菩提涅槃亦皆不見者，了平等故。」就法喻中各開五法，如結一巾幻作一馬：一有所依之巾、二幻師術法、三所現幻馬、四馬生即是馬死、五愚小謂有。初巾喻法性；二術喻能起因緣，謂業惑等；三喻依他起法，即眾生等；四喻依他無性，即是圓成故，廣說皆云非也；五喻取為人法。今菩薩反此，故云解了。今經云從因緣起，能起即第二，所起即第三。以第二為因令悟第三，成第四，遣第五病，歸第一理。然緣亦從緣，故緣果俱幻。《中論》云「譬如幻化人復作幻化人」，即斯意也。然上五義各具有無：一巾性有相無，為馬所隱故；二術用有體無，以依巾無體故；三馬相有實無，以實無而現故；四生即是無、死即是有，以無礙故；五情有理無，但妄見故。又五中各有四句，準思可知，然皆具德，不同四謗。若以諸門交絡成多四句，亦可思準。後顯幻相，略為二解：一約相類，謂解一無實則知一切皆然，並從緣故，故云一中解多等。二約圓融，復有三義：一以理從事故說相，即如馬頭之巾不異足巾，說頭即足故，一即多等。《無行經》云「貪欲即是道者，貪欲性故。諸法即貪欲者，即貪實故。」二以理融事一多相即，如馬頭無別有，即以巾為頭。以巾體圓融故，令頭即足，故云一中解多等。三約緣起相由力，則法界同一幻網，令一多相即，如幻師術力令多即一等。〈賢首品〉云「或現須臾作百年等，以幻法虛無障礙故。」相即既爾，相入亦然，入則一中有多等。異體既爾，同體亦然。一門既爾，餘門思準。二成忍行中，由知法幻，成二種行：一忍智現前，云了平等；二幻用無礙，云成通化。云何平等？一理事平等，如巾馬無二故，色即空等。二理理平等，如頭足俱巾，巾無別故，如賢聖同如。三事事平等，如前一多中說。第二「譬如」下廣，中三：一喻、二合、三成忍行。初中二：先明性無，即體空義故。結云非是一切種種之物，所非之事亦可次第對前情非情境。二「種種非幻」下明其相有，即相差別義，故云然由幻故示現別事。於中，初二句結前生後。種種非幻者，象等非術故。下句反此。法合可知。「然由」下正顯相有。雖互相非，然由因起果，虛而假現。又喻智了平等而起化用。第二「菩薩」下法合，文有總別。皆言世間者，有二義：一可破壞故，即喻有為；二隱覆名世，亦通無為，則法通五類。趣謂五趣。成壞，約器一期說故。運動，通情非情，念念移故。造作唯情，現營為故。第三「菩薩至觀一切」下成忍行，中二：先成真智行，由了體空故，故結云不出平等性。又前法中明即寂之照，云了平等；此明即智之止，故云不見。是知無幻之幻方是幻法，絕見之見方為見幻。二「是菩薩」下明動寂無二，亦權實不二。故經云「智不得有無而興大悲。心由了體空，不壞幻相差別故，如象生即是象死。」此二相對應成四句，謂此二無二故非異、無不二故非一，非一即非異故非非一、非異即非一故非非異。亦絕雙照，故非亦一亦異。若以巾上二義對象上二義辨非一異，略有十句：一以巾上成象義，對象上差別義，合為一際名不異。此是以本隨末，就末明不異。經云「法身流轉五道名為眾生。如來藏受苦樂，與因俱，若生若滅」等。二以巾上住自位義，與象上體空義，合為一際名不異。此是以末歸本，就本明不異。經云「一切眾生即如，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。次下四門明非一，謂五以巾住自位義，與象上相差別義，此二本末相違相背故名非一。《楞伽經》云「如來藏不在阿賴耶中，是故七識有生滅。如來藏者不生滅。」此之謂也。六巾上成象義，與象上體空義，此二本末相反相害故非一。《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。以前經文不相雜故。八以極相害俱泯而不泯，與極相背俱存而不存，不存不泯義為非一。此是成壞非一，以七識即空而是有故，真如即隱而是顯故。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。若以不異門取，諸門極相和會；若以非一門取，諸門極相違害。極違而極順者，是無障礙法也。巾象相對既爾，術等相對交絡諸句準之。上下諸文非一異義，皆準此釋。餘文可知。

Fourth is the illusion-like forbearance (māyopama-kṣānti). In the explanation, there is first a brief [account] and then a detailed one. In the brief [account], there are two parts: first, understanding the marks of illusory conditions; second, from "this bodhisattva" onward, accomplishing the practice of forbearance. In the first part, there are three [aspects]: first, pointing to the phenomena as being identical to the simile; next, "arising from causes and conditions" reveals the source of the illusion, because what is conditionally produced is not real; finally, from "in a single phenomenon" onward, the illusory marks are made evident. First, "all phenomena" is precisely what is illustrated by the simile; the broad and narrow scopes of what is illustrated have already been seen in the preceding text. Here the intention is to elucidate the broad [scope], which extends across the conditioned and unconditioned. Thus the Large Prajñāpāramitā Sūtra states: "Even if there were a phenomenon surpassing nirvāṇa, I would also say it is like a dream, like an illusion." Although nirvāṇa is real, it is revealed through conditions and is taught to eliminate grasping minds. In the detailed [account], it says together that one understands the world to be like an illusion, which seems to refer to the conditioned; however, the worldly realm of phenomena also extends to the unconditioned, for being concealed by the conditioned, it is therefore called worldly. Thus it later states: "Bodhi and nirvāṇa are also not seen, because one understands equality." Within both the phenomena and the simile, five phenomena are individually distinguished, just as tying a cloth magically produces a horse: first, the cloth that is relied upon; second, the illusionist's incantation and technique; third, the illusory horse that is manifested; fourth, the birth of the horse is itself the death of the horse; fifth, the foolish and childish consider it to exist. First, the cloth illustrates the dharmatā; second, the technique illustrates the causes and conditions capable of producing [it], namely karma and afflictions, and so forth; third illustrates dependent phenomena (paratantra-dharma), namely sentient beings and so forth; fourth illustrates the lack of intrinsic nature in the dependent, which is precisely the consummate (pariniṣpanna); therefore the detailed exposition consistently says "not"; fifth illustrates grasping at persons and phenomena. Now the bodhisattva reverses this, and hence is said to "clearly understand." Now the sūtra states "arising from causes and conditions": what can produce is the second; what is produced is the third. Using the second as the cause makes one awaken to the third, accomplish the fourth, banish the fault of the fifth, and return to the first noumenon. Yet conditions also arise from conditions, so both condition and fruit are illusions. The Mūlamadhyamakakārikā states: "Just as an illusory phantom produces yet another phantom"—this is precisely its meaning. However, each of the above five meanings possesses existence and non-existence: first, the nature of the cloth exists, but its marks do not, because it is concealed by the horse; second, the function of the technique exists, but its essence does not, because, relying on the cloth, it has no separate essence; third, the marks of the horse exist, but reality does not, because it appears while having no reality; fourth, birth is non-existence, and death is existence, due to non-obstruction; fifth, it exists in conceptual feeling, but not in noumenon, being merely falsely seen. Moreover, each of the five contains a tetralemma (catuṣkoṭi), which can be understood upon reflection; yet all are endowed with virtues and are unlike the four slanders. If one weaves the various gates together into many tetralemmas, this can also be deduced upon reflection. Next, displaying the illusory marks is briefly given two explanations: first, in terms of mutual resemblance of marks, meaning that understanding one to be devoid of reality entails knowing that all are likewise, because all are based on conditions; hence it says "in one, understanding many," and so forth. Second, in terms of perfect interpenetration, there are further three meanings: first, following phenomena from the standpoint of noumenon, marks are explained; just as the cloth of the horse's head is not different from the cloth of the foot, explaining the head to be the foot, so one is many, and so on. The Wuxing jing states: "Lust is precisely the path, because of the nature of lust. All phenomena are lust, because of the reality of lust." Second, integrating phenomena through noumenon, the one and the many are mutually identical; just as the horse's head does not exist separately and takes the cloth as the head, because the essence of the cloth is perfectly interpenetrating, it causes the head to be the foot; hence it says "in one, understanding many," and so forth. Third, in terms of the power of mutual dependence in pratītyasamutpāda, the dharmadhātu is a single illusory net, causing the one and the many to be mutually identical, just as the power of the illusionist's technique causes the many to be one, and so on. The "Bhadraśrī Chapter" states: "Or manifesting a moment as a hundred years, and so forth, because the illusory phenomena are insubstantial and unobstructed." Since mutual identity is thus, mutual entry is also thus; entering means that in one there are many, and so on. As it is with different essences, so it is with the same essence. As it is with one gate, the other gates can be deduced by reflection. Second, within accomplishing the practice of forbearance, through knowing the illusion of phenomena, two kinds of practice are accomplished: first, the wisdom of forbearance appears before one, which is called "understanding equality"; second, illusory functioning is unobstructed, which is called "accomplishing supernormal transformations." What is equality? First, the equality of noumenon and phenomena: just as the cloth and horse are not two, form is emptiness, and so forth. Second, the equality of noumenon and noumenon: just as the head and foot are both cloth, and the cloth is without distinction, just as the sages are identical in tathatā. Third, the equality among phenomena: as explained earlier regarding one and many. Second, from "Just as" onward is the detailed [account], within which there are three parts: first, the simile; second, the correlation; third, accomplishing the practice of forbearance. In the first part, there are two: first, clarifying that nature is non-existent, which is the meaning of the emptiness of essence; hence it concludes that it is not any of the manifold objects; the negated phenomena may also correspond in sequence to the preceding sentient and insentient domains. Second, from "the manifold are not illusion" onward clarifies that their marks exist, which is the meaning of the differentiation of marks; hence it states that yet, on account of illusion, distinct phenomena are manifested. In this, the first two lines conclude the preceding and introduce what follows. "The manifold are not illusion" means that elephants and so forth are not the technique; the next line reverses this. The correlation with phenomena can be known. From "Yet on account of" onward directly reveals that marks exist. Although they negate each other, nevertheless, through causes bringing forth effects, they are insubstantially and provisionally manifested. It also illustrates that wisdom understands equality and initiates transformative functions. Second, from "A bodhisattva" onward is the correlation with phenomena, the text of which has general and specific [aspects]. When all are called "the world," there are two meanings: first, because it is perishable, it illustrates the conditioned; second, "world" by virtue of being concealed, which also extends to the unconditioned, so that phenomena encompass the five categories. "Destinies" refers to the five destinies. "Formation and decay" is said regarding the container [world] during a single period. "Movement" extends to both the sentient and the insentient, changing from moment to moment. "Making" belongs only to the sentient, for it manifests active undertakings. Third, from "A bodhisattva... contemplates all" onward is accomplishing the practice of forbearance, within which there are two parts: first, accomplishing the practice of true wisdom; because of understanding the emptiness of essence, it therefore concludes that it "does not depart from the nature of equality." Furthermore, in the previous phenomenon, it elucidated illumination that is identical to stillness, saying "understanding equality"; here, it elucidates cessation that is identical to wisdom, and therefore says "does not see." Thus we know that the illusion of no-illusion is truly illusory phenomena; the seeing of transcended seeing is truly seeing illusion. Second, from "This bodhisattva" onward clarifies that movement and stillness are not two, and provisional and real are not two. Thus the sūtra states: "Wisdom does not attain existence or non-existence, yet gives rise to great compassion." Because the mind understands the emptiness of essence, it does not destroy the differentiation of illusory marks; just as the birth of an elephant is itself the death of an elephant. These two, in mutual relation, should form a tetralemma: namely, because these two are not two, they are not different; because there is nothing that is not non-two, they are not one; because not-one is precisely not-different, they are not non-one; because not-different is precisely not-one, they are not non-different. It also transcends dual illumination, and is therefore neither both one and different. If one compares the two meanings on the cloth with the two meanings on the elephant to determine their not-one and not-different nature, there are briefly ten propositions: First, comparing the cloth's meaning of forming the elephant with the elephant's meaning of differentiation, their merging into a single limit is called not-different. This is following the branch from the root, clarifying non-difference in terms of the branch. The sūtra states: "The dharmakāya wandering in the five destinies is called sentient beings. The tathāgatagarbha undergoes suffering and pleasure, together with causes, whether arising or ceasing," and so forth. Second, comparing the cloth's meaning of abiding in its own place with the elephant's meaning of the emptiness of essence, their merging into a single limit is called not-different. This is returning the branch to the root, clarifying non-difference in terms of the root. The sūtra states: "All sentient beings are precisely tathatā, and will not be further extinguished," and so forth. Third, comparing the root to which the gathered branches return with the branch that follows from gathering the root, these two are mutually interpenetrating and unobstructed, hence not-different. This is the equality of root and branch being not-different, because the two preceding sūtra passages are not separated. Fourth, comparing the branch gathered back to the root with the root gathered to follow the branch, these two mutually deprive each other, hence called not-different. This is the dual obliteration of root and branch clarifying non-difference, because the equality of the real and the false cannot be found to differ. Next, the subsequent four gates clarify not-one: Fifth, comparing the cloth's abiding in its own place with the elephant's differentiation of marks, these two—root and branch—conflict and run contrary to each other, hence called not-one. The Laṅkāvatāra-sūtra states: "The tathāgatagarbha is not within the ālayavijñāna; therefore the seven consciousnesses have arising and ceasing, while the tathāgatagarbha does not arise or cease." This is what it means. Sixth, comparing the cloth's meaning of forming the elephant with the elephant's meaning of the emptiness of essence, these two—root and branch—are opposed and mutually harm each other, hence not-one. The Śrīmālādevī-sūtra states: "The seven consciousnesses do not wander, do not undergo suffering and pleasure, and are not the cause of nirvāṇa. Only the tathāgatagarbha undergoes suffering and pleasure," and so forth. Seventh, taking the first [case of] mutual contrariness and the second [case of] mutual harm, these two meanings are distinct, hence called not-one. That is, mutual contrariness means that each turns its back on the other and they are far apart; mutual harm means that they face each other directly and intimately consume and harm each other; therefore, near and far are not one, because the previous sūtra texts are not intermingled. Eighth, the extreme mutual harm where both are obliterated yet not obliterated, and the extreme mutual contrariness where both are preserved yet not preserved—the meaning of neither being preserved nor obliterated is not-one. This is that formation and destruction are not one, because the seven consciousnesses are empty yet existent, and tathatā is concealed yet manifest. Ninth, the above four [gates of] not-one and the four [gates of] not-different are also not-one, because their meanings are not confused. Tenth, yet they are also not-different, because noumenon is omnipresent and phenomena are not two. If one takes it through the gate of non-difference, all gates are supremely harmonized; if one takes it through the gate of not-one, all gates are supremely contradictory and harmful. Being supremely contradictory and yet supremely concordant is precisely unobstructed phenomena. Just as it is between cloth and elephant, so too can the interlacing propositions between the technique and the others be deduced. All the meanings of not-one and not-different throughout the text above and below should be interpreted in accordance with this. The rest of the text can be known.