大方廣佛華嚴經疏 46.36

46.36

第九如化忍。文分四別：一標、二釋、三結、四果。標云化者，無而忽有故。釋中有三，謂法、喻、合。法中二：先總標，標法同喻具能所知。既知一切世間，不局所化情類。略標世間，應具出世。後「所謂」下別顯。先顯所知、後顯能知。前中十句，前五染化、後五淨化。今初，不出惑業苦三。前四是苦，即五蘊相，一識由想起；二行因識生，分別是識故；三受因想起，想取愛憎相故；四色亦行生，無記報色如沫不實，名言熏習即是行故；五即是惑，惑由想行，念即行故。業通二處，初句意業、此句分別，皆是業故。此中意等，從緣無性，如化不實；本無今有，如化相現故。《仁王經》云「法本自無，因緣生諸。」淨化二義，倣此可悉。後「復有」下明後五淨中，一方便調生，依真智故；二湛然真智，由理成故，故上文云「智入三世，了法平等」；三願由行滿；四慈悲，復依方便立故；五具無畏辯，能轉法故。二「菩薩如是」下別顯能知。於中，初二句結前生後，世間結前染、出世結前淨。亦結餘所不盡，謂乃至一法過於涅槃亦如化故。或說涅槃不如化者，《大品》云「為新發意菩薩恐其驚怖，分別生滅方如化故。」餘如幻說了知之言，即是生後。次「現證」下正顯能知。上言了知，知有六義：一若事若理非比度故、二傍無遺故、三契中道故、四稱俗境故、五真俗無礙故、六歸一實諦故。後「非虛妄」下結上六知處真道而不傾，行非道而不壞。第二「譬如」下喻中，應開四義：一能化者以喻因緣、二化現事喻所起果、三現用而無實、四愚小謂真故。十喻傳云：猶如化事，雖空無實，能令眾生憂苦瞋恚喜樂癡惑，諸法亦爾。云何無實？如彼化人，無生老死苦樂，異餘人故。文中有四十句，初句標。次三十七句，一向雙非，以顯無實。後非有非無有，義通二種：一亦是雙非，謂無有亦無故；二雙融性相，化不實故非有，現化事故非無有。對成四句及一異等，準前思之。第三「菩薩如是」下合，中二：先化行、後「佛子」下化益。前中四：一起化用，以同化相有故。然但云菩薩如是者，以上諸非一一通法，故指上如是為善巧方便；二「不著」下明化智，以了化不實故；三「以本願」下雙非顯中；四「了法」下結示化旨。化益及結，文顯可知。第四果中，先得利他業用之果、後「佛子」下得依自利立勝名果。

Ninth is the tolerance [of phenomena] being like an illusion (nirmāṇa). The text is divided into four parts: first, the statement; second, the explanation; third, the conclusion; fourth, the fruition. As for the statement saying 'like an illusion,' it is because things suddenly exist where there was nothing. Within the explanation, there are three parts: the principle, the simile, and the application. Within the principle, there are two parts: first, the general statement, stating that the principle is identical to the simile, possessing both that which is known and that which knows. Since one knows all worlds, it is not restricted to the categories of sentient beings to be transformed. Though it briefly states 'the world,' it should also encompass the supramundane. Next, from 'namely' downwards, it specifically reveals [this], first showing that which is known, and then showing that which knows. In the former part, there are ten phrases: the first five are defiled illusions, and the subsequent five are purified illusions. As for the first [five], they do not go beyond the three of delusion, karma, and suffering. The first four are suffering, which are the characteristics of the five aggregates: first, consciousness arises from conception; second, volitional formations are generated due to consciousness, because discrimination is consciousness; third, sensation arises due to conception, because conception grasps the characteristics of fondness and aversion; fourth, form is also generated by volitional formations, for indeterminate retributive form is unreal like foam, and the perfuming of conventional designations is itself volitional formations; fifth is delusion, for delusion depends on conception and volitional formations, since thought is itself volitional formation. Karma applies to both places: the mental karma of the first phrase and the discrimination of this phrase are both karma. Here, mind and the rest lack intrinsic nature due to conditions and are unreal like an illusion; because what originally did not exist now exists, they manifest like illusory marks. The Renwang jing says: 'Dharmas are originally nonexistent; causes and conditions produce them all.' The two meanings of purified illusion can be understood by analogy to this. Next, from 'further there is' downwards, the subsequent five purified [illusions] are explained: first, the skillful means of taming beings, because it relies on true wisdom; second, limpid true wisdom, because it is completed through noumenon, hence the text above says: 'Wisdom enters the three times and comprehends the equality of dharmas'; third, vows are fulfilled through practice; fourth, loving-kindness and compassion, because they are established further based on skillful means; fifth, endowed with fearlessness and eloquence, because one is able to turn the Dharma[-wheel]. Second, from 'Bodhisattvas in this way' downwards, that which knows is specifically revealed. Therein, the first two phrases conclude what came before and introduce what follows: 'mundane' concludes the preceding defiled, and 'supramundane' concludes the preceding purified. It also concludes what was left unexhausted, meaning that even if there were a single dharma surpassing nirvāṇa, it would also be like an illusion. Or, where it is said that nirvāṇa is not like an illusion, the Pañcaviṃśati[sāhasrikā-prajñāpāramitā-sūtra] says: 'It is out of fear that newly resolved bodhisattvas would become alarmed and terrified; only when distinguishing arising and ceasing is it like an illusion.' The rest is as explained regarding illusion (māyā). The words 'fully understands' are what introduces what follows. Next, from 'manifestly realizes' downwards, that which knows is directly revealed. The above statement 'fully understands' has six meanings of knowing: first, whether phenomena or noumenon, it is not by inference; second, without leaving anything aside; third, tallying with the middle way; fourth, matching the conventional realm; fifth, the non-obstruction between the ultimate and the conventional; sixth, returning to the one true reality. Afterwards, from 'not false' downwards, it concludes the above six kinds of knowing: dwelling in the true path without faltering, and traversing what is not the path without being ruined. Second, in the simile from 'For example' downwards, four meanings should be unpacked: first, the illusionist, to serve as a simile for causes and conditions; second, the conjured matters, to serve as a simile for the arising fruit; third, presenting functions yet lacking reality; fourth, the foolish and infantile considering them real. The Record of the Ten Similes says: 'Just like an illusion, though empty and unreal, it can cause sentient beings to experience sorrow, suffering, anger, joy, and delusion; all dharmas are also like this.' Why are they unreal? 'Like that illusory person who has no birth, aging, death, suffering, or joy, differing from ordinary people.' In the text there are forty phrases. The first phrase makes the statement. The next thirty-seven phrases consistently present double negation to reveal unreality. Afterwards, 'neither existing nor nonexistent' applies to two kinds of meaning: first, it is also a double negation, meaning that even nonexistence does not exist; second, it doubly fuses nature and marks: because the illusion is unreal, it is not existent; because illusory matters manifest, it is not nonexistent. Formulating the four propositions and identity versus difference, etc., should be considered in accordance with what came before. Third, the application from 'Bodhisattvas in this way' downwards has two parts: first, illusory practice; afterwards, from 'Sons of the Buddha' downwards, the benefits of illusion. Within the former, there are four parts: first, giving rise to illusory functions, because of being identical to the existence of illusory marks. However, it merely says 'Bodhisattvas in this way' because the above negations one by one apply to dharmas, so it points to the above 'in this way' as skillful means; second, from 'not attached' downwards, it clarifies illusory wisdom, because of comprehending that the illusion is unreal; third, from 'by original vows' downwards, it reveals the middle through double negation; fourth, from 'comprehending dharmas' downwards, it concludes by showing the import of illusion. The benefits of illusion and the conclusion are obvious from the text and can be understood. Fourth, within the fruition, first one attains the fruit of karmic functions benefiting others, and afterwards, from 'Sons of the Buddha' downwards, one attains the fruit of establishing supreme names based on self-benefit.